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OF  CALIFORNIA 

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NOTES, 

EXPLANATORY    AND    PRACTICAL, 
ON  f: 

THE   GOSPELS: 

DESIGNED      FOR 

SUNDAY    SCHOOL    TEACHERS    AND 
BIBLE    CLASSES. 

BY   ALBERT   BARNES. 

IN      TWO      V  O  L  U  M  E  S. 
VOL.    I. 


25th  edilioii — each  edition  contains  2000. 


REVISED    AND    CORRECTED, 

WITH  AN  INDEX,  CHRONOLOGICAL  TABLE, 
TABLES  OF  WEIGHTS,  &c. 


NEW    YORK: 

HARPER    cfe    BROTHERS,     PUBLISHERS, 

329&    331    PEARL    STREET, 

FRANKLIN      SQUARE. 

1858. 


"Entered,  according  to  the  Act  of  Congress,  in  the  year  one  thousand 
eight  hundred  and  forty,  by 

ALBERT    BARNES, 

in  the  Clerk's  Office  of  the  District  Court  of  the  United  States,  in  and 
for  the  Eastern  District  of  Pennsylvania. 


PREFACE.  f^^^':P' 


In  the  preparation  of  the  following  Notes,  free  use  has  been  made 
of  all  the  helps  within  the  reach  of  the  author.  The  works  from 
which  most  assistance  has  been  derived  are,  Walton's  Polyglott; 
the  Critici  Sacri,  particularly  the  notes  of  Grotius ;  LightfootV: 
Works ;  Macknight  and  Newcome's  Harmony  of  the  Gospels ; 
Jahn's  Archceoiogv  ;  Home's  Introduction  ;  Doddridge's  Family  Ex- 
positor; Calmet's  Dictionary;  Campbell  on  the  Gospels;  the  Com 
mentaries  of  Kuinoel,  RosenmuIIer,  Clarke,  and  Henry  ;  Tittman's 
Meletemata  Sacra  on  John  ;  the  Sacred  Geography  of  Wells,  ana 
that  prepared  for  the  American  Sunday-School  Union,  by  Messrs. 
J.  &  J.  W.  Alexander.  The  object  has  been  to  express,  in  as  few 
words  as  possible,  the  real  meaning  of  the  gospels  — the  results  of 
their  critical  study,  rather  than  the  process  by  which  these  results 
were  reached. 

This  work  is  designed  to  occupy  a  place,  which  is  supposed  to  be 
unappropriated,  in  attempts  to  explain  the  New  Testament.  It  was 
my  wish  to  present  to  Sunday-school  teachers  a  plain  and  simple 
explanation  of  the  more  common  difficulties  of  the  book  which  it  is 
their  province  to  teach.  This  wish  has  given  character  to  the  work. 
If  it  should  occur  to  any  one  that  more  minute  explanations  of 
words,  phrases,  and  customs,  have  been  attempted  than  might  seem 
to  them  desirable,  it  will  be  recollected  that  many  Sunday-school 
teachers  have  little  access  to  means  of  information,  and  that  nn  small 
part  of  their  success  is  dependent  on  the  minuteness  and  correctness 
of  the  explanation  which  is  given  to  children. 

This  work  is  designed  also  to  be  a  Harmony  of  the  Gospels. 
Particuler  attention  has  been  bestowed,  especially  in  the  Notes  on 
Matthew,  to  bring  the  different  narratives  of  the  evangelists  together, 
and  to  show  that,  in  their  narration  of  the  same  events,  ther?"  is  no 
real  contradiction.  It  will  be  recollected  that  the  sacred  narrative 
of  an  event  is  what  it  is  reported  to  be  by  all  the  evangelists.  It 
will  also  be  recollected  that  the  most  plausible  objections  to  the  New 
Testament  have  been  dravvn  from  the  apparent  contradictions  in  the 
gospels.  The  importance  of  meeting  these  difficulties,  in  the  educa- 
tion of  the  young,  and  of  showing  that  these  objections  are  not  well 
founded,  will  be  apparent  to  all. 


1F.1H2C0 


Particii  ar  attention  has  been  paid  to  the  references  to  parallel 
passages  of  sc;ipture.  In  all  instances,  in  these  Notes,  they  are 
an  essential  part  of  the  explanation  of  the  text.  The  authority  of 
the  Bible  has  been  deemed  the  only  authority  that  was  necessary  in 
such  cases ;  and  it  is  hoped  that  no  one  will  condemn  any  explana- 
tion offered,  without  a  candid  examination  of  the  real  meaning  of  the 
passages  referred  to. 

The  main  design  of  these  Notes  will  be  accomplished,  if  they  fur- 
nish a  just  explanation  of  the  text.  Practical  remarks  could  not 
have  been  more  full  without  materially  increasing  the  size  of  the 
book,  and,  as  was  supposed,  without  essentially  limiting  its  circu- 
lation and  its  usefulness.  All  that  has  been  attempted,  therefore, 
in  this  part  of  the  work,  has  been  to  furnish  leading  thoughts, 
or  heads  of  practical  remark,  to  be  enlarged  on  at  the  discretion  of 
the  teacher. 

These  Notes  have  been  prepared  amidst  the  pressmg  and  anxious 
cares  of  a  responsible  pastoral  charge.  Of  their  imperfections  no 
one  can  be  more  sensible  than  the  author.  Of  the  time  and  patience 
Indispensable  in  preparing  even  such  brief  Notes  on  the  FJible,  under 
the  conviction  that  the  opinions  expressed  7nay  form  the  sentiments 
of  .the  young  on  the  subject  of  the  Book  of  God,  and  determine  their 
eternal  destiny,  no  one  can  be  sensible  who  has  not  made  the  experi- 
ment. The  great  truth  is  becoming  more  and  more  impressed  on 
the  minds  of  this  generation,  that  the  Bible  is  the  only  authoritative 
source  of  religious  belief;  and  if  there  is  any  institution  pre-eminently 
calculated  to  deepen  this  impression,  and  fix  it  permanently  in  the 
minds  of  the  coming  age,  it  is  the  Sunday-school.  Every  minister 
of  the  gospel,  every  parent,  every  Christian,  must  therefore  feel  it 
important  that  jvst  views  of  interpretation  should  be  imbibed  in 
these  schools.  I  have  felt  more  deeply  than  I  have  any  other  senti- 
ment, the  importance  of  inculcating  on  the  young,  proper  modes  of 
explaining  the  sacred  scriptures.  If  I  can  be  one  of  the  instruments, 
however  humble,  in  extending  such  views  through  the  community, 
my  wish  in  this  work  will  be  accomplished.  I  commit  it,  therefore, 
to  the  blessing  of  the  God  of  the  Bible,  with  the  prayer  that  it  may 
be  one  among  many  instruments  of  forming  correct  religious  views 
«nd  promoting  the  practical  love  of  God  and  man,  among  the  youth 
f  this  country. 

ALBERT  BARNES. 

Friladclfhia,  August  25th,  1832. 


PREFACE 

TO 

THE    SEVENTEENTH   EDITION. 


The  first  edition  of  these  Notes  on  the  Gospels  was  published  is3 
the  yoar  1832.  Since  that  time  sixteen  editions,  of  two  thousand 
each,  have  been  sold,  making  thirty-two  thousand  copies,  or  sixty- 
four  thousand  volumes.  I  need  not  say  that  so  extensive  a  sale  hag 
greatly  surpassed  any  expectations  which  I  had  formed,  and  that  the 
favor  of  the  public  thus  shown  has  laid  me  under  the  strongest  obli- 
gations of  gratitude.  It  has  demonstrated  what  I  deeply  felt  when 
the  work  was  composed,  that  such  a  plain  exposition  of  the  Gospels 
was  needed  by  the  public,  and  particularly  that  the  cause  of  Sabbath- 
school  instruction  required  it. 

The  stereotype  plates  of  the  Gospels,  by  a  neglect  of  careful  usage, 
and  by  the  number  of  impressions  taken,  having  become  greatly 
worn,  and  it  being  found  necessary  to  re-cast  them,  I  have  taken 
this  opportunity  to  give  to  the  work  a  careful  revision.  I  have  long 
felt  that  this  was  necessary,  and  have  been  prevented  from  doing  it 
only  by  the  difficulty  of  correcting  a  work  which  is  stereotyped. 
Many  points  and  letters  had  become  broken  ofT;  many  words  were 
dimly  printed;  and  many  sentences  had  become  obscure.  I  have 
found,  also,  in  revising  it,  that  in  many  places  there  were  redundant 
words  ;  that  some  were  obscure  in  their  meaning ;  that  some  had  been 
printed  erroneously  at  first ;  that  in  some  instances  there  was  need 
of  additional  explanations ;  and  that  there  were  some  parts  contra- 
dicting others.  These  errors  I  have  endeavored  to  correct.  Some 
places  have  been  considerably  enlarged.  Numerous  illustrations  and 
wood-cuts  have  been  introduced ;  and  a  valuable  map  of  Jerusalem, 
by  Catherwood,  has  been  added.  As  the  work  on  the  Gospels  is 
complete  in  itself,  I  have  added  at  the  close  of  the  second  volume 
such  tables  as  I  supposed  would  be  useful  to  the  teachers  in  Sabbath- 
schools.  In  particular,  the  chronological  table,  and  the  index,  have 
cost  me  much  labour,  and  I  trust  will  be  found  to  be  useful.  In  the 
revision  of  the  work,  valuable  assistance  has  been  derived  from  the 
Union  Bible  Dictionary  of  the  American  Sunday-School  Union,  which 
has  been  freely  used,  and  the  benefit  derived  from  which  is  hereby 
gratefully  acknowledged. 

The  essential  character  and  form  of  the  work  have  not  been 
changed.  I  could  easily  have  jnade  it  larger,  and  could  have  fur- 
1  *  ^) 


VI  PREFACE. 

nished  many  additional  illustrations;  but  1  supposed  that  the  Chris 
tian  public  had  expressed  its  approbation  of  the  general  form  and 
style  of  the  work  in  such  a  manner  as  to  make  a  materia!  deviation 
from  either  improper.  In  revising  the  work,  I  have  made  some 
references  to  other  parts  of  my  writings  on  the  New  Testament, 
whore  a  subject  is  more  fully  discussed.  In  a  few  places  I  have 
also  made  a  reference  to  my  Notes  on  Isaiah.  Some  who  may  pos- 
sess the  Notes  on  the  Gospels,  may  also  possess  that  work.  To 
euch  these  references  will  be  valuable,  though  not  absolutely  ncces- 
s^ary  to  an  understanding  of  these  Notes  on  the  Gospels. 

It  is  not  probable  that  I  shall  live  to  see  the  present  set  of  plates 
worn  out,  or  to  make  another  revision  of  these  volumes  necessary. 
I  dismiss  them,  therefore,  finally,  with  deep  feeling;  feeling  more 
deep  by  far  than  when  I  first  submitted  them  to  the  press.  I  can- 
not be  insensible  to  the  fact  that  I  have  been,  by  my  expositions  of 
the  New  Testament,  doing  something  —  and  it  may  be  much  —  to 
mould  the  hearts  and  intellects  of  thousands  of  the  rising  generation 
in  regard  to  the  great  doctrines  and  duties  of  religion — thousands 
who  are  to  act  their  parts,  and  develop  these  principles,  when  I  am 
dead.  Nor  can  I  be  insensible  to  the  fact  that  in  the  form  in  which 
these  volumes  now  go  forth  to  the  public,  I  may  continue,  though 
dead,  to  speak  to  the  living;  and  that  the  work  may  be  exerting  an 
mfluence  on  immortal  minds  when  I  am  in  the  eternal  world.  1  need 
not  say,  that  while  I  am  sensitive  to  this  consideration,  I  earnestly 
desire  it.  There  are  no  sentiments  in  these  volumes  which  1  wish 
to  alter;  none  that  I  do  not  believe  to  be  truth  that  will  abide  the 
investigations  of  the  great  day  ;  none  of  which  I  am  ashamed.  That 
I  may  be  in  error,  I  know;  that  a  better  work  than  this  might  be 
prepared  by  a  more  gii'ted  mind  and  a  better  heart,  I  know.  But 
the  truths  here  set  forth  are,  I  am  persuaded,  those  which  are  des- 
tined to  abide,  and  to  be  the  means  of  saving  nuillions  of  souls,  una 
of  ultimately  converting  this  whole  world  to  God,  That  thesn 
volumes  may  have  a  part  in  this  great  work,  is  my  earnest  prayei 
—  and  with  many  thanks  to  the  public  for  their  favors,  and  to  Got^ 
tlie  Great  Source  of  all  blessings,  1  send  them  fi)rth  again  —  con. 
mending  them  to  his  care,  and  asking  in  a  s[iecial  manner  the  coi 
iinued  favor  of  Sabbath-school  teachers  and  of  the  young. 


ALBERT  BARNES 


Washington  Square, 
Philadelphia,  Sept.  11,  1840 


INTRODUCTION. 


The  writings  which  are  regarded  by  Christians  as  the  sole  staiidai^ 
ol  faith  and  practice,  have  been  designated  at  various  periods  by  differenS 
names.  They  are  frequently  called  The  Scriptures,  to  denote  that  they 
are  the  most  important  of  all  ivriiings ; — T/te  Holy  Scripttires.  because 
composed  by  persons  divinely  inspired,  and  containing  sacred  truth  ; — and 
The  Canonical  Scriptwes,  The  word  canon  means  a  rule,  and  it  was 
applied  by  the  Christian  fathers  to  the  books  of  the  Bible  because  they 
were  regarded  as  an  aulhoritaiive  rule  of  faith  and  practice ;  and  also  tc 
distinguish  them  from  certain  spurious  or  apocryphal  books,  which, 
although  some  of  them  might  be  true  as  matter  of  history,  or  correct  in 
doctrine,  were  not  regarded  as  a  rule  of  faith,  and  were  therefore  consi- 
dered as  not  canonical. 

But  the  most  common  appellation  given  now  to  these  writings  is  The 
Bible.  This  is  a  Greek  word  signifying  book.  It  is  given  to  the  scrip- 
tures by  way  of  eminence,  to  denote  that  this  is  the  Book  of  books,  as 
being  infinitely  superior  to  every  unassisted  production  of  the  human 
mind.  In  the  same  way,  the  name  Koran  or  reading  is  given  to  the  writ- 
ings of  Mohammed,  denoting  that  they  are  the  chief  writings  to  be  read, 
or  eminently  the  reading. 

The  most  common  and  general  division  of  the  Bible  is  into  the  OIg 
and  New  Testaments.  The  word  testament,  with  us,  means  a  will,-  an 
instrument  in  writing,  by  which  a  person  declares  his  will  in  relation  to 
his  projierty  after  his  death.  This  is  not,  however,  its  meaning  when 
applied  to  the  scriptures.  It  is  taken  from  the  Greek  translation  of  the 
Hebrew  word  meaning  covenant,  compact,  or  agreement.  The  word  is 
applied  to  the  covenant  or  compact  which  God  made  with  the  .Tews  to  be 
their  God,  and  thus  primarily  denotes  the  atrreement,  the  compact,  the 
promises,  the  institutions,  of  the  old  dispensation,  and  then  the  record  of 
that  compact  in  the  writings  of  Moses  and  the  Prophets.  The  name 
"  Old  Testament,"  or  "  Old  Covenant,"  therefore,  denotes  the  books  con 
taining  the  records  of  God's  compact  with  his  people,  or  his  dispensa 
tions  under  the  Mosaic  or  Jewish  state.  The  phrase  New  Covenant,  ot 
Testament,  denotes  the  books  which  contain  the  record  of  his  neiu  cove- 
nant or  compact  with  his  people  under  the  Messiah,  or  since  Christ  came 
We  find  mention  made  of  the  Book  of  the  Covenant  in  Ex.  xxiv.  7,  and  in 
ilie  New  Testament  the  word  is  once  used  (2  Cor.  iii.  14)  with  an  un- 
doubted reference  to  the  sacred  books  of  the  Jews.  By  whom,  or  at  what 
time,  these  terms  were  first  used  to  designate  the  two  divisions  of  the 
Sacred  Scriptures,  is  not  certainly  known.  There  can  be  no  doubt,  how- 
ever, of  the  great  antiquity  of  the  application. 

The  Jews  divided  the  Old  Testament  into  three  parts,  called  The  Law, 
Tub  Prophets,  and  The  Hagiographa.  or  the  h:ly  writings.    This  divi- 

(7) 


VIU  INTRODUCTION. 

sion  is  ncticed  by  our  Saviour  in  Luke  xxiv.  44,*  "All  things  must  bo 
fulfilled  which  were  written  in  the  law  of  Moses  and  in  the  Prophets, 
and  in  the  Psalms,  concerning  me."  Josephus,  the  Jewish  historian,  also 
makes  mention  of  the  same  division. f  "  We  have,"  says  he,  "  only 
twenty-two  Sooks  wiiich  are  to  be  believed  to  be  of  divine  authority;  of 
which  five  are  the  books  of  Moses.  From  the  death  of  Moses  to  the 
reign  of  Artaxerxes,  son  of  Xerxes,  king  of  Persia,  the  prophets  who 
were  the  successors  of  Moses  have  written  in  thirteen  books.  The  re- 
maining four  books  contain  hymns  to  God  and  documents  of  life  for  the 
use  of  men."  It  is  probable  that  ])Tecisely  the  same  books  were  not 
always  included  in  the  same  division  ;  but  there  can  be^no  doubt  that  the 
division  itself  was  always  retained.  The  division  into  twenty-two  books 
was  made  partly,  no  doubt,  for  the  convenience  of  the  memory.  This 
was  the  number  of  letters  in  the  Hebrew  alphabet.  The  English  Uible 
contains  thirty-nine  instead  of  twenty-two  books  in  the  Old  Testament. 
The  numbe-r  which  Josephus  reckons  may  be  accurately  made  out  as  fol- 
lows :  Tlie  first  division,  comprehending  the  five  books  of  Moses,  or  the 
Law.  The  second,  including,  1st,  Joshua;  2d,  Judges,  with  Ruth;  3d 
Samuel;  4th,  Kings;  5th,  Lsaiah ;  6th,  Jeremiah,  witli  Lamentations; 
7th,  Ezekie!;  8th,  Daniel;  9th,  the  twelve  minor  prophets ;  10th,  Job  ; 
ilth,  Ezra,  including  Nehemiah  ;  12th,  Esther;  13th,  Chronicles;  these 
thirteen  books  were  called  The  Prophets.  The  four  remaining  will  be 
Psalms,  Proverbs,  Ecclesiastes,  and  the  Song  of  Solomon.  In  regard  to 
the  second  division,  it  is  a  fact  well  known,  that  the  twelve  smaller  pro- 
phets, from  Hosea  to  Malachi,  were  for  convenience  uniformly  united  in 
one  volume;  and  that  the  small  books  of  Ruth  and  Lamentations  were 
attached  to  the  larger  works  mentioned,  and  Ezra  and  Nehemiah  were 
long  reckoned  as  one  book. 

The  arrangement  of  the  books  of  the  Bible  has  not  always  been  tha 
same.  The  order  followed  in  the  English  Bible  is  taken  from  the  Greek 
translation  called  the  Septuagint.  Probably  the  best  way  to  read  the 
Bible  is  to  read  the  books  as  nearly  as  possible  in  the  order  in  which 
they  were  written.  Thus  Isaiah  informs  us  (Isa.  i.  1)  that  his  prophe- 
cies were  delivered  in  the  reigns  of  Uzziah,  Jotham,  Ahaz,  and  Heze- 
kiah  ;  and  to  be  correctly  understood,  should  be  read  in  connexion  with 
the  record  of  those  reigns  in  Kings  and  Chronicles. 

The  names  of  most  of  the  books  in  the  Bible  are  taken  from  the  Greet 
translation  above  mentioned. 

The  books  of  the  Bible  were  anciently  written  without  any  breaks,  oi 
divisions  into  chapters  and  verses.  For  convenience,  the  Jews  early 
divided  the  Old  Testament  into  greater  and  smaller  sections.  These 
sections  in  the  law  and  prophets  were  read  in  the  worship  of  the  syna- 
gogues. The  New  Testament  was  also  early  divided  in  a  similar  man- 
cicr. 

The  division  into  chapters  and  verses  is  of  recent  origin.  It  was  firs! 
adopted  in  the  13th  century  by  Cardinal  Hugo,  who  wrote  a  celebrated 
commentary  on  the  scriptures.  He  divided  the  Latin  Vulgate,  the  ver- 
sion used  in  the  church  of  Rome,  into  chapters  nearly  the  same  as  those 
which  now  exist  in  our  English  translation.     These  chapters  he  divided 


*  See  Note  on  that  place.  t  Against  Apion. 


INTRODUCTION.  IX 

rnto  smallpf  spctinns  hj  placing  ihe  letters  A,  B,  C,  fcc,  at  equal  dis- 
tances frnni  each  other  in  the  niHrsjin. 

The  divisiidi  into  verst^s  was  not  made  until  a  still  later  period.  The 
division  of  Cardinal  Huiro  into  chapters  hecanie  knfivvn  to  Rahhi  Nathan, 
a  distiiiouished  Jew,  who  adopted  it  for  the  Hehrew  Bihle,  and  phiced 
the  Hehrew  letters,  used  also  as  numerals,  in  the  marfjin.  This  waf 
used  hy  Rahhi  Nathan  in  puhlishinij  a  coneordance,  and  adopted  b] 
\thias  in  a  printed  edition  of  the  Hehrew  Bible  in  Uitil. 

The  verses  into  wiiich  the  New  Testament  is  divided  are  still  mor 
modern,  arid  are  an  imitation  of  those  used  hy  Rahhi  Nathan  in  the  Cil 
teenth  eentury.  This  division  was  invented  and  first  used  by  Stephenr 
in  an  edition  of  the  New  Testament  printed  in  1551.  The  division  wa- 
made  as  an  amusement  while  he  was  on  a  journey  from  Lyons  to  Pari? 
during  the  intervals  in  which  he  rested  in  travelling.  It  has  been  adopte** 
in  all  the  subsequent  editions  of  liie  Bible. 

In  reg-ard  to  this  division  into  cha[)ters  and  verses,  it  is  clear  that  thej 
are  of  no  authority,  whatever.  It  has  been  doulUed  whether  the  sacrec^ 
writers  used  ant/  points  or  divisions  of  any  kind.  It  is  certain  that  thej 
were  wholly  unacquainted  with  those  now  in  use.  It  is  further  eviden* 
that  in  all  cases  these  divisions  have  not  been  judiciously  made.  The 
sense  is  often  interrupted  by  the  close  of  a  chapter,  and  still  oftener  by 
the  break  in  the  verses.  In  reading  the  scriptures,  little  regard  should 
.be  had  to  this  division.  It  is  of  use  now  only  for  reference;  and  inaceu- 
rate  as  it  is,  it  must  evidently  be  substantially  retained.  All  the  books 
that  have  been  printed  for  three  hundred  years,  which  refer  to  the  Bible, 
have  made  their  reference  to  these  chapters  and  verses ;  and  to  attempt 
any  change  now,  would  be  to  render  almost  useless  a  great  part  of  the 
religious  books  in  our  language,  and  to  introduce  inextricable  confusion 
in  all  attempts  to  quote  the  Bil)le. 

The  first  translation  of  the  Old  Testament  was  made  about  the  yea? 
270  before  the  Christian  era.  It  was  made  at  Alexandria  in  Kgypt  into 
the  Greek  language,  and  probably  for  the  use  of  the  Jews  who  were  scat- 
tered among  Pagan  nations.  Ancient  writers  inform  us,  indeed,  that  it 
was  made  at  the  command  of  Ptolemy  Philadelphus,  to  he  deposited  in 
the  Library  at  Alexandria.  It  bears  internal  marks  of  having  been  made 
by  difTerent  individuals,  and  no  doubt  at  different  times.  It  came  to  be 
extensively  used  in  Judea,  and  no  small  part  of  the  quotations  in  the 
New  Testament  were  taken  from  it.  There  is  no  doubt  that  the  apostles 
were  familiar  with  it;  and  as  it  had  obtained  general  currency,  they  chose 
to  quote  it  rather  than  translate  the  Hebrew  for  themselves.  It  is  called 
the  Septuagint,  or  the  version  by  the  seventy,  from  a  tradition  that  seventy 
elders  of  Israel,  deputed  for  that  purpose,  were  employed  in  making  the 
translation. 

The  language  spoken  by  our  Saviour  and  his  apostles  was  a  corruptjor 
of  the  Hebrew,  a  mixture  of  that  and  the  language  spoken  in  Chaldee, 
called  Syro-Chaldaic,  or  more  commonly  the  Syriac.  The  reason  why 
the  New  Testament  was  not  written  in  this  language  was,  that  the  Greek 
had  become  the  common  language  used  throughout  the  (^astern  nations 
subject  to  the  Romans.  This  genera!  use  of  the  Greek  language  was 
produced  by  the  invasion  and  conquest  of  those  nations  hy  Alexander  thi 
Great,  about  .330  vears  before  Christ. — The  Nev^  Testament  was,  how- 


%  INTRODUCTION. 

uvpr,  early  tra.islated  into  the  Syriac  languaore.  A  translation  is  now 
extnin  in  that  language,  held  in  great  veneration  by  Syrian  Christians, 
said  to  have  been  made  in  the  first  century,  or  in  the  age  of  the  apostles, 
and  acknowledged  by  all  to  have  been  made  before  the  close  of  the  second 
century. 

About  the  beginning  of  the  fourth  century,  the  Bible  was  translated 
into  Latin  by  Jerome.  This  translation  was  made  in  consequence,  as  he 
savs,  of  the  incorrectness  of  a  version  then  in  use,  called  the  Ifalic.  The 
translation  made  by  Jerome,  now  called  the  Latin  Vulgate,  is  the  author- 
ized version  of  the  church  of  Rome. 

The  Bible  was  translated  by  Luther  in  the  beginning  of  the  Reforma- 
tion. This  translation  has  done  much  to  fix  the  German  language,  and 
is  now  the  received  version  among  the  Lutheran  churches. 

Ti^ere  have  been  many  other  translations  of  the  Bible,  and  there  are 
many  more  still  in  progress.  More  than  one  hundred  and  fifty  transla- 
iions  of  the  whole  Bible,  or  parts  of  it,  have  been  made  during  the  last 
half  century.  Those  which  have  been  mentioned,  together  with  the 
English,  have  been,  however,  the  principal,  and  are  most  relied  on  as 
faithful  exhibitions  of  the  meaning  of  the  Sacred  Scriptures. 

The  English  translation  of  the  Bible  now  in  use,  was  made  in  the 
reign  of  James  L  This  translation  was  intended  only  as  an  improve 
ment  of  those  previously  in  existence.  A  short  account  of  the  transla- 
tion of  the  Bible  into  our  own  language  cannot  fail  to  be  interestino-. 

It  is  not  easy  to  ascertain  the  precise  time  when  the  gospel  was  intro- 
duced into  Britain,  or  when  the  inhabitants  were  first  in  possession  of 
t..e  Bible.  The  earliest  version  of  which  we  have  any  account,  is  a  trans- 
lation of  the  Psalms  into  the  Saxon  language  about  the  year  706.  But 
the  principal  translation  at  that  early  period,  was  made  by  the  "venera- 
ble Bede,"  about  the  year  730.  He  translated  the  whole  Bible  into  the 
Saxon  language. 

The  first  English  translation  of  the  Bible  was  executed  about  the  year 
1290,  by  some  unknown  individual.  About  the  year  1380,  John  Wick- 
liffe;  the  morning  star  of  the  Reformation,  translated  the  entire  Bible  into 
English  from  the  Latin.  The  great  labor  and  expense  of  transcribing 
books  before  the  invention  of  priiitiiig,  probably  prevented  a  very  exten- 
sive circulation  of  the  scriptures  among  the  people.*  Yet  the  translation 
of  Wickliffe  is  known  to  have  produced  a  vast  effect  on  the  minds  of  the 
people.  Knowledge  was  beginning  to  be  sought  for  with  avidity.  The 
eyes  of  the  people  were  beginning  to  open  to  the  abominations  of  the 
church  of  Rome;  and  the  national  mind  was  preparing  for  the  great 
ciiange  which  followed  in  the  days  of  Luther.  So  deep  was  the  impres- 
sion made  by  Wickliffe's  translation,  and  so  dangerous  was  it  thought  to 
be  to  the  interest  of  the  Romish  religion,  that  a  bill  was  brought  into  the 
house  of  lords  for  the  purpose  of  suppressing  it.     The  bill  was  rejected 

*  So  great  was  the  expense  of  transcribing  the  Bible  at  that  time,  that  the 
price  of  one  of  WicklifFe's  New  Testaments  was  not  lers  than  forty  pounds 
sterling,  or  one  Iiundred  and  seventy-seven  dollars  seveiity-cight  cents  of  our 
money.  And  it  should  be  matte?  of  devout  gratitude  to  God,  that,  by  the  art 
of  printing,  tlie  New  Testament  can  now  be  obtained  for  the  trifling  sum  of 
ten  cents  ' 


INTRODUCTION.  SCI 

f* .  ..ugli  the  influence  of  the  Duke  of  Lancaster ;  and  this  grave  encoiirage- 
niOiJt  to  ihe  frie..ds  of  WicUlilTe  to  publisii  a  more  correct  translation  of 
the  Bible.  At  iv  convocation,  however,  held  at  Oxford,  in  1408,  it  was 
decreed  that  no  c.ie  should  translate  any  text  of  the  Holy  Scripture  into 
English  by  way  of  a  book,  or  little  book,  or  tract,  and  tha»  no  book  of 
this  kind  *hould  be  read  that  was  composed  in  the  time  cf  John  VV  ick- 
litfe,  or  since  liis  daath.  This  decree  led  the  way  to  a  great  persecution; 
and  many  persons  were  punished  severely,  and  some  even  with  death, 
for  reading  the  Cil.le  in  English.  The  Bible  translated  by  WicklilTe 
was  never  printed.  Some  years  since  the  New  Testament  was  printed 
ill  England.* 

For  the  first  printed  English  translation  of  the  scriptures  we  are  in- 
debted to  William  Tindal.  He  printed  this  translation  at  Antwerp  in 
Flanders;  and  the  copies  were  brought  thence  into  England.  So  great 
was  the  opposition  to  ibis  by  the  Roman  Catholic  clergy,  that  the  bishop 
of  London  endeavored  to  buy  up  whole  editions  as  fast  as  they  were 
printed,  to  burn  them.  This  effort,  however,  produced  little  etTect.  Co- 
pies of  the  New  Testament  were  multiplied,  it  is  said,  that  on  one 
occasion  Sir  Thomas  More,  then  chancellor  of  England,  asked  how  Tin- 
dal contrived  to  maintain  himself  abroad.  To  which  it  was  replied  that 
the  bishop  of  London  supported  him,  by  purchasing  the  scriptures  as 
fast  as  ihey  could  be  printed. 

Ill  1635  the  whole  Bible,  translated  into  English,  was  printed  in  folio, 
and  deoicated  to. the  king,  by  Miles  Coverdale.  This  was  the  first  Eng- 
lish irauslation  of  the  Bible  allowed  by  royal  authority. 

*  The  following'  is  a  specimen  of  this  translation  : 

Mattbrw,  cliiip.  v. — And  Jhosus  seynge  the  people,  went  up  into  an  hil ;  and 
whanne  he  was  sett,  his  disciplis  camen  to  him.  And  he  openyde  bis  mouthe, 
and  tau^tite  them;  and  seide,  Blessid  be  pore  men  in  spirit;  for  the  kyngdom 
of  he.enes  is  hereun.t  Blessid  ben  mylde  men:  for  thei  schulen  weelde  the 
erthe.  Blessid  ben  thei  that  mournen  :  for  thei  schal  be  comfbrtid.  Blessid 
be  thei  that  hungren  and  thirsten  rigtvvisnesse  :t  fijr  thei  schal  be  fulfilled. 
Blessid  ben  merciful  men  :  lor  thei  schul  gete  mercy.  Blessid  ben  thei  that 
ben  of  clene  herte:  for  thei  schulen  se  god.  Blessid  ben  pesible  men:  for  thei 
sehulen  be  clepid  goddis  children.  Blessid  ben  tiiei  that  sulFren  persecucioun 
for  rightwisnesse :  tor  the  kyngdom  of  bevenes  is  liern.  Ye  schul  be  blessid 
wiianne  men  schul  curse  you,  and  schul  pursue  you:  and  schul  seye  al  yvel 
agens  you  liynge  for  me.  Joie  ye  and  be  ye  glade :  for  your  meede  is  plente- 
ous in  hevenes  :  for  so  thei  han  pursued  al.^o  prophets  that  vveren  bifore  you. 
Ye  ben  salt  of  the  erthe,  that  if  the  saJt  vaiiisiie  awey  wherynne  schal  it  be 
salted?  to  nothing  it  is  worth  over,  no  but  it  be  cast  out,  and  be  defoulid  of 
men.  Ye  ben  light  of  the  world,  a  citee  sett  on  an  hill  may  not  be  hid.  Ne 
me  teendith  not  a  lanterne  and  puttith  it  under  a  bushel ;  but  on  a  candlcstik 
that  it  give  light  to  alle  that  ben  in  the  hous.  So,  scliyne  your  light  bifore 
men,  that  thei  see  youre  gode  vvorkis,  and  glorifie  your  fadir  that  is  in  hevenes. 
Nyle  glie  dome  that  I  cam  to  undo  the  Lawe  or  the  prophetis,  I  cam  not  to 
undo  the  lawe  but  to  fulfille.  Forsothe  I  sey  to  you  till  lieveiie  and  erthe  pisse, 
oon  lettre,  or  oon  title,  schal  not  passe  fro  the  Lauc  till  alle  thingis  be  don. 
Therefore  he  that  brckilii  oon  of  these  Iceste  maundeuientis,  and  tecliitli  thus 
men,  schal  be  clepid  the  Leest  in  the  lewme  of  hevenes;  but  be  thai  doth  and 
techith,  schui  be  clepid  greet  in  the  kyngdom  of  hevenes. —  Babcfs  Edit 
t  Theirs  )  Rishtfiilnesso,  IMS  plvj-e.-i. 


Jill  INTRODUCTION. 

Various  editions  and  translations  of  the  scriptures,  with  various  degrrees 
of  correctness,  were  printed  in  successive  years,  till,  in  ISB-*,  the  edition 
appeared  uiiich  was  called  "  the  Bishop's  Bible,"  or  "  the  great  Entrlish 
Bible."  This  vvas  jirepared  by  royal  authority.  It  was  the  work  of 
much  care  and  learniiij.  Different  learned  men  undertook  to  translate 
different  parts  of  the  Bible,  and  after  beino;  carefully  performed  and  com- 
pared, it  was  printed,  and  directed  to  he  used  as  an  authorized  F^ng-'ish 
translation  of  the  scriptures.  This,  after  beinff  reprinted  many  times, 
and  after  beinir  in  use  for  half  a  century,  was  succeeded  by  the  transla- 
tion at  present  in  use. 

As  this  is,  in  many  respects,  the  most  important  of  all  Eng'lish  trans- 
lations of  the  Sacred  Scriptures,  it  is  proper  to  dwell  more  fully  on  the 
circumstances  under  which  it  was  made. 

It  was  undertaken  by  the  authority  of  king  James  I.  of  England.  He 
came  to  the  throne  in  1603.  Several  objections  having  been  made  to  the 
"  Bishop's  Bible,"  then  in  general  use,  he  ordered  a  new  translation  to 
be  made.  This  work  he  committed  to  fifty-four  men;  but  before  the 
translation  was  commenced,  seven  of  them  had  either  died,  or  had  de- 
clined the  task,  so  that  it  was  actually  accomplished  by  forty-seven 
All  of  them  were  eminently  distinguished  for  their  piety,  and  fortheif 
profound  acquaintance  with  the  original  languages.  Tliis  company  ol 
eminent  men  was  divided  into  six  classes,  and  to  each  class  was  allotted 
a  distinct  part  of  the  Bible  to  be  translated.  "Ten  were  to  meet  at 
Westminster,  and  to  translate  from  Genesis  to  the  end  of  the  second 
book  of  Kings.  Eight  assembled  at  Cambridge,  and  were  to  translate 
the  remaining  historical  books,  the  Psalms,  Job,  Canticles,  and  Ecclesi- 
astes.  At  Oxford  seven  were  to  translate  the  four  greater  Prophets,  the 
Lamentations  of  Jeremiah,  and  the  twelve  minor  Prophets.  The  four 
Gospels,  the  Acts  of  the  Apostles,  and  the  Revelation,  were  assigned  to 
another  company  of  eight  at  Oxford;  and  the  Epistles  were  allotted  to 
a  company  of  seven  at  Westminster.  Lastly,  another  company  at  Cam- 
bridge were  to  translate  the  Apocrypha." 

To  these  companies  the  king  gave  instructions  to  guide  them  in  their 
work,  of  which  the  following  is  the  substance: 

The  Bishop's  Bible,  then  used,  to  be  followed,  and  to  be  altered  as 
little  as  the  original  would  permit. 

The  names  of  the  sacred  writers  to  be  retained  as  they  were  commonly 
used. 

When  a  word  had  different  significations,  that  to  be  kept  which  hath 
been  most  commonly  used  by  the  fathers,  and  most  eminent  writers. 

No  alteration  to  be  made  in  the  chapters  and  verses.  No  marginal 
notes  to  be  affixed,  except  to  explain  the  Greek  and  Hebrew  words  that 
couM  not  be  briefly  and  fitly  explained  in  the  text.  Reference  to  paral- 
lel places  to  be  set  down  in  the  margin. 

Kach  man  of  a  company  to  take  the  same  chapters,  and  translate  them 
according  to  the  best  of  his  abilities;  and  when  this  was  done,  all  were 
to  meet  together,  and  compare  their  translations,  and  agree  which  should 
be  regarded  as  correct. 

Each  book,  when  thus  translated  and  approved,  to  be  sent  to  every 
other  company  for  their  approbation. 

Besides  this,  the  translators  were  authorized,  in  cases  of  great  diffi- 


INTRODtrCTION.  XUI 

ciilty,  to  send  letters  to  any  learned  men  in  the  kingdom  to  obtain  thcii 
ojiinions. 

In  this  manner  the  Bible  was  translated  into  Eno-lish.  In  the  first 
instance  earh  individual  translated  each  bonk  allotted  to  his  csinpany. 
Secondly,  the  readincfs  to  be  adopted  were  agreed  upon  by  thai  company 
assemhied  toacther.  The  bonk  thus  finished  was  sent  to  each  of  the 
other  companies  to  he  examined.  At  these  meeting^s  one  read  the  Enor- 
lish,  and  t!ie  rest  held  in  their  hands  some  Bible,  of  Hebrew,  Greek, 
Latin,  French,  Spanish,  &c.  If  they  found  any  fault,  says  Selden,  they 
spoke;   if  not,  he  read  on. 

The  translation  was  commenced  in  1607,  and  completed  in  about  three 
years.  At  the  end  of  that  lime,  three  copies  of  it  were  sent  to  London. 
Here  a  committee  of  six  reviewed  the  work,  which  was  afterwards  re- 
viewed by  Dr.  Smith,  who  wrote  the  preface,  and  by  Dr.  Bilson.  It 
was  first  printed  in  1611  at  London,  by  Robert  Barker. 

From  this  account  it  is  clear  that  no  ordinary  care  was  taken  to  furnish 
'0  English  readers  a  correct  translation  of  the  Sacred  Scriptures.  No 
translation  of  the  Bible  was  ever  made  under  more  iiappy  auspices ;  and 
it  would  now  be  impossible  to  furnish  another  translation  in  our  ianguao-e 
under  circumstances  so  propitious.  Whether  we  contemplate  the  num 
ber,  the  learning,  or  the  piety  of  the  men  employed  in  it;  the  cool  delibe 
ration  with  which  it  was  executed  ;  the  care  taken  that  it  should  secure 
the  approbation  of  the  most  learned  men,  in  a  country  that  embosomed  a 
vast  amount  of  literature;  the  harmony  with  which  they  conducted  their 
work;  or  the  comparative  perfeciion  of  the  translation,  we  see  equal 
cause  of  gratitude  to  the  great  Author  of  the  Bible  that  we  have  so  pure 
a  translation  of  his  word. 

From  this  time  the  English  language  became  fixed.  More  than  two 
hundred  years  have  elapsed,  and  yet  the  simple  and  majestic  purity  and 
power  of  the  English  tongue  is  expressed  in  the  English  translation  of 
the  Bible,  as  clearly  as  when  it  was  given  to  the  world.  It  has  become 
the  standard  of  our  language;  and  nowhere  can  the  purity  and  expressive 
dignity  of  this  language  be  so  fully  found  as  in  the  Sacred  Scriptures. 

The  friends  of  this  translation  have  never  claimed  for  it  inspiration  or 
infallibility.  Yet  it  is  the  concurrent  testimony  of  all  who  are  competent 
to  express  an  opinion,  that  no  translation  of  the  Bible  into  any  language 
has  preserved  so  faithfully  the  sense  of  the  original  as  the  English. 
Phrases  there  may  be,  and  it  is  confessed  there  are,  which  modern  criti- 
cism has  shown  not  to  exjiress  all  the  meaning  of  the  original;  but  as 
a  whole,  it  indubitibly  stands  unrivalled.  Nor  is  it  probable  tliat  any 
translation  can  now  supply  its  place,  or  improve  upon  its  substantial  cor- 
rectness. The  fact  that  it  has  for  two  hundred  years  poured  light  into 
the  minds  of  millioLs,  and  guided  the  steps  of  generation  after  generation 
in  the  way  to  heav  ^n,  has  given  to  it  somewhat  of  the  venerableness 
which  appropriately  belongs  to  a  book  of  God.  Successive  ages  may 
correct  some  of  its  few  unimportant  errors;  may  throw  light  on  some  of 
its  obscure  passages  ;  but  to  the  consummation  of  all  things,  it  must  stand, 
wherever  the  English  language  is  spoken,  as  the  purest  specimen  of  itg 
power  to  give  utterance  to  the  meaning  of  ancient  tongues,  and  of  tl"^ 
timple  and  pure  majesty  of  the  language  which  we  speak. 
2 


XIV  INTRODUCTION. 

These  remarks  are  made,  because  it  is  easy  for  men  who  clisVike  the 
plain  doctrines  of  the  Bible,  and  for  those  iornorant  of  the  true  history  of 
its  translation,  to  throw  oul  insinuations  of  its  unfaithfnlness.  Froip 
various  quarters,  from  men  opposed  lo  ti.e  clear  doctrines  of  the  scrip- 
tures, are  often  heard  demands  for  a  new  translation.  We  by  no  means 
assert  the  entire  infallibility,  much  less  the  inspiration,  of  the  English 
translation  of  the  Bible.  Yet  of  its  general  faitiifnlness  to  the  original, 
there  can  be  no  doubt.  It  would  be  easy  to  multiply  testimonies  of  the 
highest  authority  to  this  fact.  But  the  general  testimony  of  the  world; 
tl  3  profound  regard  paid  to  it  by  men  of  the  purest  character  and  most 
extensive  learning;  the  fact  that  it  has  warmed  the  hearts  of  the  pious, 
ministered  to  the  comforts  of  the  wretched  and  the  dying,  and  guided  the 
steps  of  millions  to  glory,  for  two  hundred  years,  and  now  commands  the 
high  regard  of  Christians  of  so  many  different  denominations,  evinces 
*hat  it  is,  to  no  ordinary  extent,  faithful  to  the  original,  and  has  a  claim 
on  the  continued  regard  of  couiing  generations. 

It  is  perfectly  clear,  also,  that  it  would  be  impossible  now  to  translate 
the  scriptures  into  the  English  language,  under  so  favorable  circum- 
stances as  attended  the  translation  in  the  time  of  James  I.  No  single 
set  of  men  could  so  command  the  confidence  of  the  Christian  world  ;  no 
convention  who  claim  the  Christian  name  could  be  formed,  competent  to 
the  tasli,  or  if  formed,  could  prosecute  the  work  with  harmony  ;  no  single 
denomination  could  make  a  translation  that  would  secure  the  undisputed 
respect  of  others.  The  probability  is,  therefore,  that  while  the  English 
language  is  spoken,  and  as  far  as  it  is  used,  the  English  Bible  will  con- 
tinue to  form  their  faith,  and  direct  their  lives;  and  that  the  words  which 
now  pour  light  irto  our  minds  will  continue  to  illuminate  the  understand- 
ings, and  mould  the  fselings,  of  unnumbered  millions,  in  their  }<4th  tc 
iffliBonal  life. 


PREFACE 


THE  GOSPEL  ACCORDING  TO   MATTHEW 


The  word  Gospel  means  good  news,  or  a  joyful  message.  It  commotily 
signifies  the  message  itself.  But  it  is  here  used  to  denote  the  book  con- 
taining the  record  of  the  message.  The  title  "  snint,"  given  to  the  sacred 
writers  cf  the  New  Testament,  is  of  Roman  Catholic  origin,  and  is  of  no 
authority. 

It  is  now  conceded  pretty  generally  that  Matthew  wrote  his  gospel  in 
his  native  tongue;  that  is,  the  language  of  Palestine.  That  language 
was  not  pure  Hebrew,  but  a  mixture  of  the  Hebrew,  Chaldaic,  and  Sy- 
riac,  commonly  called  Syro-Chaldaic,  or  Jramecm.  This  language  our 
Saviour  undoubtedly  used  in  his  conversation;*  and  his  disciples  would 
naturally  use  this  language  also,  unless  there  were  good  reasons  why 
they  should  write  in  a  foreijn  tongue.  It  is  agreed  that  the  remainder 
Df  the  New  Testament  was  written  in  Greek.  The  reason  for  this,  in 
^reference  to  the  native  language  of  the  writers,  was,  that  Greek  was  the 
language  then  generally  spoken  and  understood  throughout  the  eastern 
countries  conquered  by  Alexander  the  Great,  and  particularly  in  Judea, 
and  in  the  regions  where  the  apostles  first  labored. 

The  Christian  Fathers,  without  any  exception,  assert  that  Matthew 
wrote  his  gospel  for  the  use  of  the  Christians  in  Palestine;  and  say  that 
it  was  written  in  the  Hebrew  dialect.  It  should  be  remarked,  however, 
that  many  modern  critics  of  much  eminence  do  not  suppose  the  evidence 
that  Matthew  wrote  in  Hebrew  to  be  decisive;  and  believe  that  there  is 
sufficient  proof  that,  like  the  other  writers  of  the  New  Testament,  Mat- 
thew wrote  in  Greek.  See  Lardner's  works,  vol.  v.,  p.  308 — 318,  Lon- 
don edition,  1829. 

The  Gospel  of  Matthew  exists  now,  however,  only  in  Greek.  The 
original  Hebrew,  or  Syro-Chaldaic,  if  it  was  written  in  that  language, 
has  been  designedly  laid  aside,  or  undesignedly  lost.  The  question, 
then,  naturally  arises,  who  is  the  author  of  the  Greek  translation  which 
we  possess?  and  is  it  to  be  regarded  as  of  divine  authority  ? 

It  has  been  conjectured  by  some  that  Matthew  himself  furnished  a 
Greek  translation  of  the  Hebrew.  This  conjecture,  in  itself  probable 
enough,  wants  human  testimony  to  support  it.  Alhanasius,  one  of  the 
parly  Fathers,  says  that  it  was  translated  by  ".lames,  the  brother  of  oui 
Lord-according  to  the  flesh."    Papias,  another  cf  the  early  Fathers,  savs, 


*  See  iuBtances  in  Mark  vii.  34,  and  Matthew  xxvii.  46. 

(!3) 


SVl  PREFACE. 

that  "each  one  transia'.ed  it  as  he  was  ahle.'  If  James  translated  it, 
there  can  he  no  qnestinn  ahnnt  its  inspiration  and  canonical  anihority. 
Nor  does  it  affect  the  qnestion  of  its  inspiration,  even  if  we  are  iornorant 
of  tiie  name  of  the  translator.  The  proper  inquiry  is,  whether  it  had 
such  evidence  of  ins])iration  as  to  he  satisfactory  to  the  church  in  the 
times  when  they  were  under  the  direction  of  the  apostles.  That  it  had 
such  evidence,  none  acquainted  with  ancient  history  will  doubt. 

Epiphanius  says  that  the  Gospel  hy  Matthew  was  written  while  Petei 
and  Paul  were  preachinof  at  Rome.  I'his  was  about  the  year  of  our  Lord 
63,  about  the  time  of  the  destruction  of  Jerusalem.  It  is  now  oenerally 
supposed  that  this  ocjspel  was  written  about  this  time.  There  is  very 
clear  evidence  in  the  gospel  that  it  was  written  before  the  destruciion  of 
Jerusalem,  The  destruction  of  the  holy  city  is  clearly  and  miruitt^ly  told; 
but  there  is  not  the  slightest  intimation  in  it  that  these  predictions  had 
been  accomplished;  a  thintr  which  we  should  naturally  expect  if  the 
gospel  was  not  written  until  after  these  calamities  came  upon  the  Jews. 
Compare  Acts  xi.  28.  It  has  been  till  lately  uniformly  regarded  as  hav- 
ing been  written  before  either  of  the  other  evangelists.  Some  of  late 
nave,  however,  endeavored  to  show  that  Luke  was  written  first.  AD 
testimony,  and  all  ancient  arrangements  of  the  books,  are  against  the 
opinion  ;  and  when  such  is  the  fact,  it  is  of  little  consequence  to  attend 
to  other  arguments. 

In  all  copies  of  the  New  Testament,  and  in  all  translations,  this  gospel 
has  been  placed  first.  This,  it  is  probable,  would  not  have  been  done, 
had  not  Matthew  published  his  gospel  before  any  other  was  written. 

Matthew,  the  writer  of  this  gospel,  called  also  Levi,  son  of  Alpheus, 
was  a  publican,  or  tax-gatherer,  under  the  Romans.  See  Notes  on  Matt, 
ix.  9,  Luke  v.  27.  Of  his  life  and  death  little  is  certainly  known.  Soc- 
rates, a  writer  of  the  fifth  century,  says  that  he  went  to  Ethiopia  after 
the  apostles  were  scattered  abroad  from  Judea,  and  died  a  aiartyr  in 
city  called  Nadebbar;  but  by  what  kind  of  death  is  altogether  uncertain. 
However,  others  speak  of  his  preaching  and  dying  in  Parthia  or  Persia, 
and  the  diversity  of  their  accounts  seems  to  show  that  they  are  all  with- 
out good  foundation.     See  Lardner's  works,  vol.  v.,  p   296,  297. 


2*       ~""r"'<'"'"  luiiauc  1  rt.uaiu  lo    Aoranam    L,uiic    only  has 


THE  GOSPEL  ACCORDING  TO  MATTHEW 


CHAPTER  I. 

THE  book  of  the  generation"  of 
Jesus  Christ,  the  son  of*  Da- 
vid, 'the  son  of  Abraham. 

a  Lu.:{.23,&:c.     b  Ps. 132.11.  c.22.45.  Ac.2. 
30.    c  Ge.2i.l8.  Ga.3.16. 


1.  The  hook  of  the  (generation.  This 
is  the  proper  title  of  the  chapter.  It  is 
the  same  as  to  say,  '  the  account  of  the 
ancestrv  or  family,  or  the  ijenealogical 
table  ot  Jesus  Christ.'  The  phrase  is 
common  in  Jewish  writings.  Compare 
Gen.  V.  1.  "This  is  the  book  of  the 
generations  of  Adam,"  i.  e.  the  genea- 
logical table  of  the  family  or  descend- 
ants of  Adain.  See  also  Gen.  vi.  9. 
The  Jews,  moreover,  as  we  do,  kept 
such  tables  of  their  own  families,  and  it 
is  probable  that  this  was  copied  from  the 
record  of  the  family  of  Joseph.  1i  Jesus. 
See  ver.  21.  ^  Christ.  The  word  Christ 
is  a  Greek  word,  signifying  miointed. 
The  Hebrew  word  signifying  the  same 
is  Messiah.  Hence,  Jesus  is  called 
either  the  Messiah,  or  the  Christ,  mean- 
ing the  same  thing.  The  Jews  speak 
of  the  Messiah;  Christians  speak  of  him 
as  the  Christ.  Anciently,  when  kings 
and  priests  were  set  apart  to  their  office, 
they  were  anointed  with  oil.  Lev.  iv. 
3;  vi.  20.  E.K.  x.wiii.  41;  x.xLx.  7.  1 
Sam.  ix.  16  ;  xv.  1.  2  Sam.  xxiii.  1.  To 
anoint,  therefore,  means  often  the  same 
as  to  consecrate,  or  set  apart  to  any 
office.  Thence  those  thus  set  apart 
are  said  to  be  anointed,  or  the  anointed 
of  God.  It  is  for  this  reason  that  the 
name  is  given  to  the  Lord  Jesus.  Dan. 
ix.  24.  He  was  set  apart  by  God  to  be 
the  King,  and  High-priest,  and  Prophet 
of  his  people.  Anointing  with  oil,  was, 
moreover,  supposed  to  be  emblematic 
of  the  influences  of  the  Holy  Spirit ; 
and  as  God  gave  him  the  Spirit  without 
measure,  (John  iii.  34,)  so  he  is  called 
pecuharlv  the  Anointed  of  God.  IT  The 
Son  of  David.  The  word  son  among 
the  Jews  had  a  great  variety  of  signifi- 
cations. It  means  literally  a  son  ;  then 
a  grandson  ;  a  descendant ;  an  adopted 
son  ;  a  disciple,  or  one  who  is  an  object 
)f  tender  affection — one  who  is  to  us  as 
t  .icn.  In  this  place  it  means  a  descend- 
ivt  of  David ;  or  one  who  was  of  the  fa- 
nilxf  of  David.  It  was  important  to  trace 

■      2* 


2  Abraham  ^  begat  Isaac  ;  and 
Isaac  begat  Jacob;  and  Jaeob^^be* 
gat  Judas  and  his  brethren  ; 

3  And  Judas  begat  ^Phares  and 

rfGe.21.2-5.      eGe.25.2G.     /Ge.2'J.35,&,c.. 
5-Ge.38.2J,30,&c. 

tlie  genealogy  of  Jesus  up  to  David,  be- 
catise  the  promise  had  been  made  that 
the  Messiah  should  be  of  his  family,  and 
all  the  Jews  expected  it  would  be  so.  It 
would  be  impossible,  therefore,  to  con- 
vince a  Jew  that  Jesus  was  the  iMessiah, 
unless  it  could  be  shown  that  he  was 
descended  from  David.  See  Jer.  xxiii. 
5.  Ps.  cxxxii.  10,  11;  compared  with 
Acts  xiii.  23,  and  John  vii.  42.  If  The 
Son  of  Abraham.  The  descendant  of 
Abraham.  Tlie  promise  was  made  to 
Abraham  also.  See  Gen.  xii.  3;  xxi. 
12;  compare  Heb.  xi.  13.  Gal.  iii.  IC. 
The  Jews  expected  that  the  IMessiah 
would  be  descended  from  him ;  and  it 
was  important,  therefore,  to  trace  the 
genealogy  up  to  him  also.  Though  Je- 
sus was  of  humble  birth,  yet  he  was  de- 
scended from  most  illustrious  ancestors. 
Abrahain,  the  father  of  the  faithful — 
"the  beauteous  model  of  an  eastern 
prince,"  and  David,  the  sweet  psalmist 
of  Israel,  the  conqueror,  the  magnificent 
and  victorious  leader  of  the  people  of 
God,  were  both  among  his  ancestors. 
From  these  two  persons,  the  most  emi 
nent  for  piety,  and  the  most  renowned 
for  their  excellencies  of  all  the  men  of 
antiquity,  sacred  or  profane,  the  Lord 
Jesus  was  descended ;  and  though  his 
birth  and  life  were  humble,  yet  they 
who  regard  an  illustrious  descent  as  of 
value,  may  find  here  all  that  is  to  be 
admired  in  i^iety,  purity,  patriotism 
splendor,  dignity,  and  re<iown. 

2 — 16.  These  verses  contain  the  ge- 
nealogy of  Jesus.  Luke  also  (ch.  iii.) 
gives  a  genealogy  of  the  Messiah.  No 
two  passages  of  scripture  have  caused 
more  difficulty  than  these,  and  various 
attempts  have  been  made  to  explain 
them.  There  are  two  sources  of  difTi 
culty  in  these  catalogues.  1st.  Many 
names  that  are  found  in  the  Old  Tes- 
tament are  here  omitted;  and  2d,  the 
tables  of  Matthew  and  Luke  appear  in 
many  points  to  be  different.  From 
Adam  to  Abraham  Luke  only  baa 
5" 


18 


MATTHEW. 


[A.  M.  4000 


Zara  of  Thamar  ;  and  Pha.es  begat" 
Esrom  ;  and  Esrom  begat*  Aram  ; 

4  And  Aram  beorat  Aminadab; 
and  Aminadab  begat '  Naasson ;  and 
Naasson  begat  Salmon  ;•* 

5  And  Salmon  begat  Booz  of' 
Rachab  ;  and  Booz  begat  Obed-'^  of 
Ruth;  and  Obed  begat  Jesse; 

6  And    Jesse    begat  ^  David    the 

king;    and   David   the  king  begat'' 

Solomon  of  her  that   had   been   the 

ivife  of  Urias ; 

a  Ge.46.12.  b  Ru.4.19.  c  1  CIi.2.10.  Nii.l. 
7.  d  Ru.4.20.   «Jos.G.25.  Ru.4.i21.  /Ilu.4.13. 

given  the  record.  From  Abraham  to 
David  the  two  tables  are  alike.  Of 
course  there  is  no  difficulty  in  recon- 
ciling thei^e  two  parts  of  the  tables. 
The  difficulty  lies  in  that  part  of  the 
genealogy  from  David  to  Christ.  There 
they  are  entirely  different.  They  are 
manifestly  different  lives.  Not  only  are 
the  names  diiferent,  but  Luke  has  men- 
tioned, in  this  part  of  ihe  genealogy,  no 
less  than  42  names,  while  Matthew  has 
recorded  but  27. 

Various  ways  have  been  proposed  to 
explain  this  difficulty;  and  it  must  be 
admitted  that  none  of  them  are  perfectly 
satisfactory.  It  does  not  comport  with 
the  design  of  these  Notes  to  enter  mi- 
nutely into  an  explanation  of  the  per- 
plexities of  these  passages.  All  that 
can  be  done  is  to  sugg(^st  the  various 
ways  in  which  attempts  have  been 
made  to  explain  them.  1.  It  is  remark- 
ed that  in  nothing  are  mistakes  nujre 
likely  to  occur  than  in  such  tables. 
From  the  similarity  of  names,  and  the 
various  names  by  which  the  same  per- 
son is  often  called,  and  from  many 
other  causes,  errors  would  be  more 
likely  to  creep  into  the  text  in  genealo- 
gical tables,  than  in  other  writings. 
Some  of  the  difficulties  may  have  pos- 
sibly occurred  from  this  cause.  2.  Most 
imerpreiersliave  supposed  that  Matthew 
gives  the  genealogy  of  Joseph,  and  Luke 
that  o{ Mary.  They  were  both  descend- 
ed from  David,  but  in  dift'crent  lines. 
This  .solution  derives  some  plausibility 
from  the  fact  that  the  promise  was  made 
to  Uavirl,  and  as  Jesus  was  not  the  son 
of  Ji)S(^ph,  it  was  important  to  show  that 
Mari/  was  also  descended  from  him. 
Though  this  solution  is  plausible,  and 
may  be  true,  yet  it  wants  evidence.     It 


7  And  Solomon  begat'  Roboam  ; 
and  Roboam  begat  Abia  ;  and  Abia 
begat  Asa  ; 

8  And  Asa  begat  Josaphat ;  and 
Josaphat  begat  Joram ;  and  Joram 
begat  Ozias ; 

9  And  Ozias  begat  Joatham  ;  and 
Joatham  begat  Achaz ;  and  Achas 
begat  Ezekias ; 

10  And  Ezekias  J  begat  Manas- 
ses  ;  and  Manasses  begat  Amon ; 
and  Amon  begat  Josias  ; 

ff  1  Sa.  17.12.  A  2  Sa. 12.24.  i  1  Ch.3.10,&c 
72X1.20.21.  lCti.3.13. 

cannot,  however,  be  proved  that  this  wai 
7!CiMhe  design  of  Luke.  3.  It  has  beep 
said  also  that  Joseph  was  the  legal  sor 
and  heir  o(  Hell,  though  the  real  son  of 
Jacob,  and  thus  the  two  lines  terminated 
in  him.  This  was  the  ancient  explana- 
tion of  most  of  the  fathers,  and  on  the 
whole  is  the  most  satisfactory.  It  was 
a  law  of  the  Jews,  'hat  if  a  man  died 
without  children,  his  brother  should 
marry  his  widow.  Thus  the  tv.'o  lines 
might  have  been  intermingled.  Ac 
cording  to  this  solution,  which  was  firs' 
proposed  by  Africanus,  Matllian,  de- 
scended from  Solomon,  married  Estha^ 
of  whom  was  born  Jaoob.  After  Mat- 
than's  death,  !\Iutthat  being  of  the  same 
tribe,  but  of  another  family,  married  hij 
widow,  and  of  this  marriage  Heli  was 
born.  Jacob  and  Heli  were  therefore 
children  of  the  same  mother.  Heli  dy 
ing  without  children,  his  brother  Jacok 
married  his  widow,  and  begat  Joseph 
who  was  thus  the  legal  son  of  Ileli 
This  is  agreeable  to  the  account  in  the 
two  evangehsts.  Matthew  says  that 
Jacob  begat  Joseph ;  Luke  says  thai 
Joseph  was  the  son  of  Heli,  i.  e.  was 
his  legal  heir,  or  reckoned  in  law  to  be 
his  son.  This  can  be  seen  by  the  plan 
on  the  next  page,  showing  the  nature 
of  the  connexion. 

Though  these  solutions  may  not  seem 
to  be  entirely  satisfactory,  yet  there  are 
two  additional  considerations  which 
should  set  the  matter  at  rest,  and  lead 
to  the  conclusion  that  the  narratives  are 
not  really  inconsistent.  L  No  difficulty 
was  ever  found,  or  alleged,  in  regard 
to  them,  by  any  of  the  early  enemies 
of  Christianity.  There  is  no  evidence 
that  they  ever  adduced  them  as  con- 
taining a  contradiction.     Many  of  those 


A.  M.  4000.] 


CHAPTER  I. 


10 


11  And  '  Josias  begat  Jechonias  lathiel ;  and  Salathiel   begat  Zoro- 
and    his    brethren,  about   the   time   babel;'' 

the}  were    carried    away  to   Baby-|      13  And   Zorobabel  beijat  Abiud ; 
Ion;  jand    Abiud     begat    Eliakim  ;    and 

12  And  after  they  were  brought ,  Eliakim  begat  Azor; 

to   Babylon,  Jechonias    begat  "  Sa-        14  And  Azor  begat  Sadoc ;  and 

■  Some  n'.ad,  Josias  begat  Jakim,  andJakim  a  lCh.3.n,&c.    b  Ne,13.1. 

btirat  Jechonias.  \ 


aneinies  were  acute,  learned,  and  able ;  it  was  not  necessary,  nor  would  it  have 

and  they  show  by  their  writings  that  conduced  to  their  argument,   to  have 

they  were  not   inrlisponed  to  detect  all  formed  a  7iew  table  of  genealogy.     All 

the  errors  that  could  possibly  be  found  that  could  be  done  was,  to  go   to   the 

in   the  sacred  narra  ivc.     Now  it  is  to  family  records — to  the  paW/'c  <aA/es,  and 

be  remembered  that  the  Jei«,«  were  fully  copy  them  as  they  were  actually  kept, 

competent    to   show  that   these   tables  and  ghow  that,  according  to  the  records 

were  incorrect,  if  they  were  really  so;  of  the  nation,  Jesus  was  descended  from 

and  it  is  clear  that  they  were  fully  dis-  David.      This,   among  the   Jews,  was 

posed,  if  possible,  to  do  it.     The  fact,  full  and  decided  testimony  in  the  case, 

therefore,   that  it  is  not  done  is  clear  And  this  was  doubtless  done.     In  the 

evidence  that  they  thought  it  to  be  cor-  same  way,  the  records  of  a  family  among 

rect.      The  same  may  be  said  of  the  us,  as  they  are  kept  by  the  family,  are 

acute  pagans  who  wrote  against  Christ-  proof  in  courts  of  justice  now.  of  the 

ianity.     None  of  them   have  called  in  bu-th,  names,  &c.,  of  individuals.     Nor 

question  the  correctness  of  these  tables,  is  it  necessary  or  proper  for  a  court  to 

This  is  full  proof  that,  in  a  time  when  call  them  in  question,  or  to  attempt  to 

it  was  easy  to  understand  these  tables,  correct  them.     So  the  tables  here  are 

they  were  believed  to  bj  correct.     2.  good  evidence  to  the  only  point  that  the 

The  evangelists  are  not  responsible  for  writers    wished    to    establish  :    that  is, 

the  correct iies.t  of  these  tables.      They  to  show  to  the  Jeira  that  Jesu."  of  JSaza- 

are  responsible  only  for  what  was  their  reth   was  descended  from   David.      All 

real  and  professed  o!  ject  to  do.     What  that  can  be  asked  noiu  is,  whether  they 

was  (hat  object?     It   was  to  prove   to  copied  the  tables  of  those  families  cor- 

the  saiisi'action  of  the  Jrws.  that  Jesus  rectly.     It  is   clear    that    no    man    can 

was  descended  from  David,  and  there-  prove  that  they  did  not  so  copy  them, 

fore  that  there  was   no  argument   from  and,  therefore,  that  no  one  can  adduce 

his  ancestry  thai  he  was  not   the  pro-  them  as  an  argument  against  the  cor- 

mised  Messiah.     Now  to  make  this  out  rectness  of  the  New  Testament, 


20 


MATTHEW. 


[A.  M,  4000 


Sadoc   i'Pffat    Achim ;   and    Achim 
begHt  Eiiiid  ; 

15  And  Eliiid  begat  Eleazar; 
and  Eleaznr  begat  Matihaii ;  and 
Mattlian  begat  Jacob  ; 

16  And  Jacob  begat  Joseph  the 
husband  of  Mary,  of  whom  was 
born  Jesus,  who  is  called  Christ. 

17  So   all  the   generations  from 


17.  All  the  gcneraiions,  &c.  Tliis 
division  of  tiie  names  in  iheir  genealogy 
was  doubtless  adopted  for  the  purpose 
of  aiding  the  memory.  It  was  common 
among  the  Jews ;  and  other  similar  in- 
stances are  presrrved.  They  were  des- 
titute of  other  books  beside  the  Old 
Testament,  anJ  had  but  few  copies  of 
that  among  th^^m,  and  those  chiefly  in 
their  synago-^ucs.  They  would,  there- 
fore, naturally  devise  plans  to  keep  up 
the  remembrance  of  the  principal  facts 
in  their  history.  One  method  of  doing 
this  was,  to  divide  the  tables  of  genea- 
logy into  portions  of  equal  length,  to  be 
committed  to  memory.  This  greatly 
facihtated  the  remembrance  of  the 
names.  A  man  who  wished  to  commit 
to  memory  the  names  of  a  regiment  of 
soldiers,  would  naturally  divide  it  into 
companies,  and  platoons,  and  this  would 
greatly  facilitate  his  work.  This  was 
doubtless  the  reason  in  the  case  before 
us.  And,  though  it  is  not  strictly  ac- 
curate, yet  it  was  the  Jewish  way  of 
keeping  their  records,  and  answered 
their  purpose.  There  were  three  lead- 
ing persons  and  events  that  nearly,  or 
quite,  divided  their  history  into  equal 
poitions:  Abraham,  David,  and  the 
Babylonish  captivity.  From  one  to  the 
other  was  ahout  fourteen  generations, 
and,  by  omitting  a  few  names,  it  was 
sufficiently  accurate  to  be  made  a  gene- 
ral guide  or  directory  in  remembering 
their  history. 

In  counting  these  divisions,  however, 
it  will  be  seen  that  there  is  some  diffi- 
culty in  making  out  the  number  four- 
ttcn  in  each  division.  This  may  be  ex- 
plained in  the  following  manner.  In 
the  first  di\nsion,  Abroham  is  the  first, 
nnd  David  the  last,  making  together 
fourteen.  In  the  secend  series,  David 
would  naturally  be  placed  first,  and  the 
fourteen  was  completed  in  Josiak,  about 
the  time  of  the  cap'ivitv ,  as  sufficiently 


Abraham  to  David  are  fourteen 
generations  ;  and  from  David  until 
the  carrying  away  into  Babylon 
are  fourteen  generations  ;  and  from 
the  carrying  away  into  Babylon 
unto  Christ  are  fourteen  genera- 
tions. 

18  Now    the    birth  "   of   Jesus 
Christ  was  on  this  wise  :  When  aa 

a  Lu.l.27,&c. 

near  for  the  purpose  of  convenient  com- 
putation. 2  Chron.  xx.xv.  In  the  third 
division,  Josiah  would  naturally  be 
placed  first,  and  the  number  was  com- 
pleted in  Joseph.  So  that  David  and 
Josiah  would  be  reckoned  twice.  This 
may  be  shown  by  the  following  table 
of  the  names : 


First  division. 

Second  division. 

Third  dinslon. 

Abraham, 

David, 

Josias, 

Isaac, 

Solomon, 

Jechonias 

Jacob, 

Roboam, 

Salathiel, 

Judas, 

Abia, 

Zorobabel 

Phares, 

Asa, 

Abiud, 

Esrom, 

Josaphat, 

Eliakim, 

Aram, 

Joram, 

Azor, 

Aminadab, 

Ozias, 

Sadoc, 

Naasson, 

Joatham, 

Achim, 

Salmon, 

Achaz, 

Ehud, 

Booz, 

Ezekias, 

Eleazar, 

Obed, 

Manasses, 

Matihan, 

Jesse, 

Amon, 

Jacob, 

David. 

Josias. 

Joseph. 

14 

14 

14 

^  Carrying  away  mto  Babylon.  This 
refers  to  the  captivity  of  Jerusalem, 
and  the  removal  of  the  Jews  to  Baby- 
lon by  Nebuchadnezzar,  588  years  be- 
fore Christ.  See  2  Chron.  xxxvi.  Josiah 
was  king  when  these  calamities  began 
to  come  upon  the  Jews,  but  the  e.xact 
time  of  the  seventy  years  of  captivity 
did  not  commence  until  the  eleventh 
year  of  Zedekiah's  reign,  or  32  years 
after  the  death  of  Josiah.  Babylon  wai 
situated  on  the  Euphrates,  and  was  en- 
compassed with  walls  which  were  about 
60  miles  in  circuit,  87  feet  broad,  ai  d 
350  feet  high,  and  the  city  ^'as  entered 
by  a  hundred  brazen  gates,  25  on  each 
side.  It  was  the  capital  of  a  vas.  em- 
pire, and  the  Jews  remained  the/'e  fo? 
seventy  years.  See  my  Notes  Oii  Isaiali 
ch.  xiii. 

18.  On  this  wise.  Thus,  in  this 
manner.  ^  Espoused.  Betroihed,  or 
engaged  to  be  married.     Th.;re    was 


A.  M.  4000.]  CHAPTER  I.  21 

his  mother  Mary  was  espoused  to ;  to  make  her  a  pub.ic  example, 
Joseph,*  before  they  came  totrether,  j  was  minded  "  to  put  her  away 
she  was    found  with    child   of  the    privily. 

Holy  Ghost.  20  But  while  he  thought  on  these 

19  Then   Joseph    her    husband, !  things,    behold,-    the   angel    of    the 

being  a  just  man,  and  not  willing  *  Lord    appeared     unto    him    in 


'  5th  year  before  the  account  called  Ji.  D. 


commonly  an  interval  of  ten  or  twelve 
months  among  the  Jews  between  the 
contract  oi  marriage  and  the  celebration 
of  the  nupiials.  (See  Gen.  xxiv.  55. 
Judges  xiv.  8) ;  yet  such  was  the  nature 
of  this  engagement,  that  unfaithfulness 
to  each  other  was  deemed  adultery.  See 
Deut.  xxii.  25,  28.  ^  With  child  by  the 
Holy  Ghost.     See  Note,  Luke  i.  35. 

10.  Her  husband.  The  word  in  the 
original  does  not  imply  that  they  were 
married.  It  means  here  the  man  to 
whom  she  was  espoused.  1i  A  just 
man.  Justice  consists  in  rendering  to 
every  man  his  own.  Yet  this  is  evi- 
dently not  the  character  intended  to  be 
given  here  of  Joseph.  It  means  that 
he  was  kind,  tender,  merciful;  so  at- 
tached to  Mary,  that  he  was  not  wil- 
ling that  she  should  be  exposed  to 
public  shame.  He  sought,  therefore, 
secretly  to  dissolve  the  connexion,  and 
to  restore  her  to  her  friends  without  tiie 
punishment  commonly  inflicted  on  adul- 
tery. The  word  jiisJ.  has  not  unfre- 
quentlv  this  meanii.g  ot  mildness,  or 
mercy.  See  1  John  i.  9.  Coinp.  O  ccro, 
Dc  Fin.  5,  23.  IT  A  public  example.  Tc 
expose  her  to  piiblfc  shame  or  infamy. 
Adultery  has  always  been  considered  a 
crime  of  a  very  heinous  nature.  In 
Egypt  it  was  punished  by  cutting  off 
the  nose  of  the  adulteress ;  in  Persia 
the  nose  and  ears  were  cut  off;  in  Ju- 
dea  the  punishment  was  death  bv  ston- 
ing. Lev.  .XX.  10.  Eze.  xvi.  38,  40. 
John  viii.  5.  This  punishment  was  also 
inHicted  where  the  person  was  not  mar- 
ried, but  betrothed.  Dent.  .xxii.  23,  24. 
In  this  case,  therefore,  the  regidar  pun- 
ishment would  have  been  death  in  this 
painful  and  ignominious  manner.  Yet 
Joseph  was  a  religious  man — mild  and 
tender; — and  he  was  not  willing  to 
eamplam  of  her  to  the  magistrate,  and 
expose  her  to  death,  but  sought  to 
avoid  the  shame,  and  to  put  her  away 
privately.  H  Put  her  awny  privnte.bi. 
The  law  of  Moses  gave  the  husband 
the  power  of  divorce.  Deut.  .xxiv.  1. 
It  was  customary  in  a  bill  of  divorce  to 


a  De.24.].    iver.lC. 


specify  the  causes  for  which  the  divorce 
was  made,  and  witnesses  were  also 
present  to  testii'y  to  the  divorce.  But 
in  this  case  it  seems,  Joseph  repolved 
to  put  her  away  without  spLcifying  the 
cause:  for  he  was  not  willing  to  .nakc 
her  a  pubhc  example.  This  is  the  mean- 
ing here  of  privately.  Both  to  Joseph 
and  Mary  this  must  have  been  a  great 
trial.  Joseph  was  ardeiuly  attached  to 
her,  but  her  character  was  likely  to  be 
ruined,  and  he  deemed  it  proper  to  se- 
parate her  from  him.  Mary  was  iimo- 
cent,  but  Joseph  was  not  yet  satisfied 
of  her  innocence.  Yet  we  may  learn 
how  to  put  our  trust  in  God.  lie  will 
defend  the  innocent.  Mary  was  in 
danger  of  being  exposed  to  shame. 
Had  she  been  connected  with  a  cruel, 
passionate,  and  violent  man,  she  would 
have  died  in  disgrace.  But  God  had  so 
ordered  it  that  she  was  connected  with 
a  man  mild,  amiable,  and  tender;  and, 
in  due  time,  Joseph  was  apprized  of  the 
truth  in  tiie  case,  and  took  his  fliithful 
and  beloved  wife  to  his  bosom.  Thus 
our  only  aim  should  be  to  preserve  a 
conscience  void  of  offence,  and  God 
will  guard  our  reputation.  We  may 
be  assailed,  or  circumstances  may  be 
against  us ;  but  in  due  time  God  will 
take  care  to  vindicate  our  cha/acter, 
and  save  us  from  ruin. 

20.  }[c  thought  on  these  things.  He 
did  not  act  hastily.  He  did  not  take 
the  course  which  the  law  would  have 
permitted  him  to  do.  if  he  had  been 
hasty,  violent,  or  uniiist.  It  was  a  case 
deeply  affecting  his  happiness,  his  cha- 
racter, and  the  reputation  and  character 
of  his  chosen  companion. — God  will 
guide  the  thoughtful  and  the  anxious. 
And  when  v>e  have  looked  patiently  at . 
a  perplexed  subject,  and  know  not  what 
to  do,  then  God,  as  in  the  case  of  Jo- 
seph, will  interpose  to  lead  us,  and 
direct  our  way.  Ps.  xxv.  9.  IT  The 
onixel  of  the  Lord.  The  \K0Td  ans;el 
literally  means  a  messenger.  It  is  applied 
chiefly  in  the  scriptures  to  those  invisi- 
ble holy  being!'  \»  ho  ha-'c  toA  fallen  into 


22 


MATTHEW. 


[A.  M.  4000 


dream,  saying;,  Joseph,  thou  son  of  |  21  And  she  shall  bring  forth  a 
David,  fear  not  to  take  unto  thee  '  son,  and  thou  shall  call  liis  name 
Mary  thy  wife;  for  that  which  is'  =  JESUS:  for  he  shall  save"  hia 
conceived    in    her   is   of  the    Holy    people  from  their  sins. 


Ghost. 


begotten. 


sin ;  who  live  in  heaven  (1  Tim.  v.  21 , 
compare  Jude  6);  and  who  are  sent 
forth  to  minister  to  those  who  shall  be 
heirs  of  salvation.  Heb.  i.  13,  14.  Dan. 
ix.  21.  I'he  v.'ord  is  sometimes  applied 
to  men,  as  messengers  (Luke  vii.  24 ; 
ix.  52.  James  ii.  25.) ;  to  the  winds 
(Ps.  civ.  4) ;  to  the  pestilence  (Ps.  l.xxviii. 
49) ;  or  to  whatever  is  appointed  to  make 
hnovm,  or  to  execute  the  will  of  God.  It 
is  commonly  applied,  however,  to  the  , 
unfallen.  happy  spirits  that  are  in  heaven,  ' 
whose  only  dignity  and  pleasure  it  is  to  ' 
do  the  will  of  God.  Various  ways  were  I 
employed  by  them  in  making  known  I 
the  will  of  God.  by  dreams,  visions, 
assuming  a  human  appearance,  &c. 
^  In  a  dream.  This  was  a  common 
way  of  making  known  the  will  of  God 
to  the  ancient  prophets  and  people  of 
God.  Gen.  xx.  3;  xxx.  1,  11,  24; 
xxxvii.  5;  xh.  1.  1  Kings  iii.  5.  Dan. 
vii.  1.  Job  iv.  13 — 15.  In  what  way 
it  was  ascersained  that  these  dreams 
were  from  God,  cannot  now  be  told,  i 
It  is  sufficient  for  us  to  know  that  in  ' 
this  way  many  of  the  prophecies  were  j 
communicated;  and  to  remark  that 
now  there  is  no  evidence  that  we  are  to 
put  reliance  on  our  dreams.  Dreams 
are  wild,  irregular  movements  of  the 
mind,  when  it  is  unshackled  by  reason, 
and  it  is  mere  superstition  to  suppose 
that  God  now  makes  known  his  will  in 
this  way.  See  my  Introduction  to 
Isaiaii  37.  '^  Son  of  David.  Descend- 
ant of  David.  See  ver.  1.  The  angel 
put  hiin  in  mind  of  his  relation  to  David 
perhaps  to  prepare  him  for  the  intelli- 
gence that  Mary  was  to  be  the  mother 
cf  the  Messiah — the  promised  heir  of 
David.  H  Fear  not.  Do  not  hesitate, 
or  have  fears  about  her  virtue  and  pu- 
•rity.  Do  not  fear  that  she  will  be  un- 
worthy of  you,  or  will  disgrace  you. 

21.  His  name  JESUS.  The  name 
Jtgu.i  is  the  same  as  Saviour.  It  is  de- 
rived from  the  vero  signifying  to  nave. 
In  Hebrew  it  is  the  same  as  Joshua. 
In  two  places  in  the  New  Testament  it 
i?  used  where  it  means  Joshua,  the 
l<s.4der  of  the  Jews  into  Canaan,  and  in 


92  Now  all  this  was  done,  that  it 
"^  i.e.  Saviour,    o  Ac.5.31.  13.23.33. 


our  translation  the  name  Joshua  should 
have  been  retained.  Acts  vii.  45.  Heb. 
iv.  8.  It  was  a  very  common  name 
among  the  Jews.  If  He  shall  save. 
This  expresses  the  same  as  the  name 
and  on  this  account  the  name  was  given 
to  him.  He  saves  men  by  having  dieo 
to  redeem  thent ;  by  giving  tht  Spirit  to 
renew  them  (John  xvi.  7,  8) ;  by  his 
power  in  enabling  them  to  overcome 
their  .spiritual  enemies,  in  defending 
them  from  danger,  in  guiding  them  in 
the  path  of  duly,  in  sustaining  them  ir 
trials  and  in  death;  and  he  will  raise 
'hem  up  at  the  last  day,  and  exalt  them 
\o  a  world  of  purity  and  love.  ^  Hi$ 
people.  Tho.se  whom  the  Father  has 
given  to  him.  The  Jews  were  called 
the  people  of  God,  because  he  had  cho- 
sen them  to  himself,  and  regarded  them 
as  his  peculiar  and  beloved  pc'oijlc,  se- 
parate from  all  the  nations  ol  the  earth. 
Christians  are  called  the  people  oi 
Christ,  because  it  was  the  purpo.=:e  oi 
the  Father  to  give  them  to  him  (Isa. 
liii.  11.  John  vi.  37);  and  because  in 
due  time  he  came  to  redeem  them  lO 
himself  Titus  ii.  14.  1  Peter  i.  2. 
^  From  their  sins.  This  is  tlie  great 
business  of  Jesus  in  coming  and  dying. 
It  is  not  to  save  nwn  in  their  sins,  but 
FKOM  their  sins.  Sinners  could  not  be 
happy  in  heaven.  It  would  be  a  place 
of  wretchedness  to  the  guilty.  The  de- 
sign of  Jesus  was,  therefore,  to  sa'<'e 
from  sin  ;  1st,  by  dying  to  make  f,n 
atonement,  (Titus  ii.  14) ;  and  2d,  by 
renev\ing  the  heart,  and  purifying  the 
soul,  and  preparing  his  people  lor  a 
pure  and  holy  heaven.  And  from  ihia 
we  may  learn:  1st,  That  Jesus  had  a 
design  in  coming  into  the  world ;  he 
came  to  save  his  people — and  that  de- 
sign will  surely  be  accom'ilished.  Ii  is 
impossible  that  in  any  part  of  it  ho 
should  fail.  2d.  We  have  no  evidence 
that  we  are  his  people,  unless  we  ure 
saved  from  the  power  and  dominion  01 
sin.  A  mere  profession  of  being  hia 
people  will  not  ansvver.  Unless  we 
give  up  our  sins :  unless  we  renounce 
the   pride,  pomp,  and  pleasure  ot  the 


A.  M.  4oeo.] 


CHAPTER  I. 


23 


might  be  fulfilled  ■which  was  spo- 
ken of  the  Lord  by  tho  prophet," 
sayinor, 

23  Behold,  a  virffiii  shall  be  with 
a  Is. 7. 14. 


world,  and  all  our  lusts,  and  crimes, 
we  have  no  evidence  that  we  are  the 
children  of  God.  It  is  impossible  that 
we  should  be  Christians  if  we  indulge 
in  sin,  and  live  in  the  practice  of  any 
known  iniquity.  3d.  That  all  profess- 
ing Christians  should  feel  that  there  is 
no  salvation  unless  it  is  from  sin,  and 
that  they  can  never  be  admitted  to  a 
holy  heaven  hereafter,  unless  they  are 
made  pure,  by  the  blood  of  Jesus,  here. 
22,  23.  The  prophecy  here  quoted  is 
recorded  in  Isa.  vii.  14.  It  was  deliver- 
ed about  740  years  before  Christ,  in  the 
reign  of  Ahaz,  king  of  Judah.  The  land 
of  Judea  was  threatened  with  an  inva- 
sion by  the  united  armies  of  Syria  and 
Israel,  under  the  command  of  Rezin 
and  Pekah.  Ahaz  was  alarmed,  and 
seems  to  have  contemplated  calling  in 
aid  from  Assyria  to  defend  him.  Isaiah 
was  directed  in  his  consternation  to  go 
to  Ahaz,  and  tell  him  to  ask  a  sign 
from  God  (vs.  10,  11);  that  is,  to  look 
to  God  rather  than  to  Assvria  for  aid. 
This  he  refused  to  do.  He  had  not 
confidence  in  God ;  but  feared  that  the 
land  would  be  overrun  by  the  armies  of 
Syria  (v.  12,)  and  rehed  only  on  the 
aid  which  he  hoped  to  receive  from 
Assyria.  Isaiah  answered  that,  in  these 
circumstances,  the  Lord  would  himself 
give  a  sign,  or  a  pledge,  that  the  land 
should  be  delivered.  The  sign  was,  that 
a  virgin  should  have  a  son,  and  before 
that  son  would  arrive  to  years  of  discre- 
tion, the  land  would  be  forsaken  by  these 
hostile  kings.  The  prophecy  was,  there- 
fore, designed  oritrinaUi/  to  denote  to 
Ahaz  that  the  land  would  certainhj  be 
dehvered  from  its  calamiUes  and  dan- 
gers, and  that  the  deliverance  would 
not  be  long  delayed.  The  united  land 
of  Syria  and  Israel  vnitcd  now  in  con- 
federation, would  be  deprived  of  both 
their  kings,  and  thus  the  land  of  Judah 
be  freed  from  the  threatening  dangers. 
This  appears  to  be  the  literal  fulfilment 
of  the  passage  in  Isaiah.  IT  Might  he 
fuljilled.  It  is  more  difficult  to  know 
in  what  sense  this  could  be  said  to  be 
fulfittid  in  the  birth  of  Christ.  To  un- 
derstand this  it  may  be  remarked  that 


child,  and  shall  bring  forth  a  son, 
and  '  they  shall  call  his  name  Em- 
manuel ;  which    being   interpreted, 
is,  God*  with  us. 
■  ^  or,  his  name  shall  be  called.    A  Jno.1.14. 


the  word  fulfilled  is  used  in  the  scrip- 
tures,  and  in  other  writings,  in  many 
senses,  of  which  the  following  are  some : 
1st.  When  a  thing  is  clearly  predicted, 
and  comes  to  pass:  as  the  desiructioa 
of  Babylon,  foretold  in  Isa.  xiii.  19 — 22; 
and  of  Jerusalem,  in  Matt,  x.xiv.-  2d. 
When  one  thing  is  testified,  or  shade  w- 
ed  forth  by  another,  the  type  is  said  to 
be  fulfilled.  This  was  the  case  in  re- 
gard to  the  types  and  sacrifices  in  the 
Old  Testament,  which  were  fulfilled 
by  the  coming  of  Christ.  See  Hebrews 
ix.  —  3d.  When  prophecies  of  future 
events  are  expressed  in  language  more 
elevated  and  full  than  the  particular 
thing,  at  first  denoted,  demands.  Or, 
when  the  language,  though  it  may  ex- 
press one  event,  is  also  so  full  and  rich 
as  appropriately  to  express  oiher  events 
in  similar  circutnslances,  and  oi  similar 
import.  Thus,  e.  g..  the  last  chapters 
of  tsaiah,  from  the  xlth  chapter,  foretell 
the  return  of  the  Jews  from  Babylon; 
and  every  circumstance  mentioned  oc- 
curred in  their  return.  But  the  language 
is  more  expanded  and  subUme  than  was 
necessary  to  express  their  return.  It 
will  also  express  appropriately  a  much 
more  important  and  magnificent  deh- 
verance — that  of  the  redeemed  under 
the  Messiah,  and  tlie  return  of  the  peo- 
ple of  God  to  him,  and  the  universal 
spread  of  the  gospel;  and  therefore  it 
may  be  said  to  be  fulfilled  in  the  coinitig 
of  Jesus,  and  the  spread  of  tl  e  gospel. 
.So  if  there  were  any  other  niagnilicent 
and  glorious  events,  siill,  i?i  similar 
circumstances,  and  of  like  character,  il 
might  be  said  also  that  these  proi.ihecies 
were  fulfilled  iti  all  of  them.  The  lan- 
guage is  so  full  and  rich,  and  the  pro- 
mises so  grand,  that  ihey  appropriately 
express  all  these  dehverances.  This 
may  be  the  sense  in  which  the  pro- 
phecy now  under  consideration  may  bo 
said  to  have  been  fulfilled.  4ih.  Lan- 
guage is  said  to  be  fulfilled  when  tnougb 
it  was  used  to  express  one  event,  yet  il 
may  be  used  also  to  express  another. 
Thus  Vi  fable  may  be  said  to  be  fulfilled 
when  an  event  ocLurs  similar  to  the  one 
concerning  which  it  was  first  spokcjj. 


MATTHEW. 


[A.  D.  4000 


24  Thpn  Joseph,  beinor  raised 
from  sleep,  did  ;im  the  angel  of  the 
Lord  had  liidden  him,  and  took  unio 
him  his  wife : 


A  parable  has  its  fulfilment  in  all  the 
cases  to  which  it  is  applicable ;  and  so 
of  a  proverb,  or  a  declaration  respect- 
mg  human  nature.  The  declaration 
"  there  is  none  that  doeth  good,"  (Ps. 
xiv.  3),  was  at  first  spoken  of  a  par- 
ticular race  of  wicked  men.  Yet  it  is 
applicable  to  others,  and  in  this  sense 
may  be  said  to  have  been  fulfilled.  See 
Rom.  iii.  10.  In  this  use  of  the  word 
fulfilled,  it  means,  not  that  the  passage 
was  at  first  inttnded  to  apply  to  this 
particular  tliirig,  but  that  the  words 
aptly  or  appropriately  express  the  thing 
spoken  ot,  and  may  be  applied  to  it. 
We  may  say  of  this,  as  was  said  of 
another  thing,  and  thus  the  words  ex- 
press both,  or  are  fulfilled.  The  writers 
of  the  New  Testament  seem  occasion- 
ally to  have  used  the  word  in  this  sense. 
IT  A  virgin  shall  he  with  child.  Matthew 
clearly  understands  this  as  applying  h- 
terally  to  a  virgin.  Compare  Luke  i. 
34.  It  thus  implies  that  the  conception 
of  Christ  was  entirely  miraculous,  or 
that  the  body  of  the  Messiah  was  cre- 
ated directly  by  the  power  of  God, 
agreeably  to  the  declaration  in  Heb. 
X.  5.  "  Wherefore,  when  he  corneth 
into  the  world,  he  saiih.  Sacrifice  and 
offering  thou  wouldest  not.  but  a  body 
hast  thou  prepared  me."  ^  Immanuel. 
This  is  a  Hebrew  word,  and  means  h- 
terally,  God  with  us.  Matthew  doubt- 
less understand's  this  word  as  denoting 
that  the  iMessiah  was  really  '  God  with 
ds,"  or  that  the  divine  nature  was  united 
to  the  human.  He  does  not  aflirm  that 
this  was  its  meaning  when  used  in  re- 
.'erence  to  the  child  to  whom  it  was  first 
applied ;  but  this  was  its  meaning  as 
applicable  to  the  Messiah.  It  mas  fitly 
expressive  of  his  character;  and  in  this 
sense  it  was  fulfilled.  When/r,<;<  used 
by  Isaiah,  it  denoted  simply  that  the 
oirth  of  the  child  was  a  sign  that  God 
was  with  the  Jews  to  deli'ver  them. 
The  Hebrews  often  used  the  name  of 
Jehovah,  or  God.  in  their  proper  names. 
Thus,  Isaiah  means  "  the  salvation  of 
Jehovah;"  Eleazer,  "help  of  God;" 
EH,  "my  God,"  Sec.  But  Matthew 
evidently  intends  more  than  was  de-  i 


25  And  knew  her  net  till  she 
had  brought  forth  her  first-b  jni  " 
son  ;  and  he  called  his  natne  JE- 
SUS.* 

a  Ex.13.2.    b  Lii.2.21. 


noted  by  the  simple  use  of  such  namea. 
He  had  jsst  given  an  account  ol  his 
miraculous  conception  ;  ol  his  bt-ing  be- 
gotten by  the  Holy  Ghost.  God  was 
therefore  his  Father.  Jle  was  divuie 
as  well  as  human.  His  appropriate 
name  was  "  God  with  us."  And  though 
the  mere  use  ol  such  a  name  would  not 
prove  ihat  he  had  a  divine  nature,  yet 
as  Matthevj  uses  it,  and  meant  evi- 
dently to  apply  it,  it  does  prove  that 
Jesus  was  more  than  a  man  ;  that  he  was 
God  as  well  as  man.  And  it  is  this 
which  gives  glory  to  the  plan  of  re- 
demption. It  is  this  which  is  the  won- 
der of  angels.  It  is  this  which  makes 
the  plan  so  vast,  so  grand,  so  full  of 
instruction  and  comlort  to  Christians. 
See  Phil.  ii.  6 — 8.  It  is  this  which 
sheds  such  peace  and  joy  hito  the  sin- 
ner's heart ;  which  gives  him  such  se- 
curity of  salvaiion ;  and  renders  the 
condescension  of  God  in  redein|)iion  so 
great,  and  his  character  so  lovely 

"  Till  God  in  human  flesh  I  see. 
My  thoughts  no  comfort  find; 
The  holy,  just,  and  saciea  'I  iiree. 
Are  terror  to  my  mind. 

"But  if  Lm-manuel's  face  appears, 
My  hope,  my  joy,  beghis; 
His  grace  removes  my  slavish  feara. 
His  blood  removes  my  sins." 

For  a  full  examination  of  the  passage. 
See  my  Notes  on  Isa.  vii.  14. 

25.  Knew  her  7iot.  The  doctrine  of 
the  virginity  of  Mary  before  the  birth  of 
Jesus  is  a  doctrine  of  the  scriptures,  and 
very  important  to  be  believed.  But  the 
scriptures  do  not  affirm  that  she  had  no 
children  afterwards.  Indeed  all  the  ac- 
counts in  the  New  Testament  lead  us 
to  suppose  that  she  had.  See  Notes  on 
Matt.  xiii.  55.  56.  The  language  here 
evidently  imphes  that  she  fived  as  the 
wife  of  Joseph  after  the  birth  of  Jesu» 
^  Her  first-born  so7i.  Her  eldest  son. 
or  he  that  by  the  lav,'  had  the  privilege 
of  birth-right.  This  does  not  ofnec:*- 
s'fy  imply  that  she  had  other  children. 
T-.ough  i*  seems  probable.    It  was  lh« 


A.  D.  1. 


CHAPTER  II. 


25 


CHAPTER  II. 

NOW  when  Jesus  was  born*  in 
Betlilehem  of  Judca,   in   the 
*  -Jtli  year  before  the  account  calleil  A.  D. 

name  given  to  the  son  which  was  first 
born,  whether  there  were  others  or  not. 
IT  His  name  JESUS.  Tlais  was  given 
by  divine  appointment,  ver.  21.  It  was 
conferred  on  him  on  the  eighth  day,  at 
the  time  of  his  circumcision.     Luke  ii. 

CHAPTER  II. 
1.  When  Jesus  was  born.  See  the  full 
account  of  his  birth  in  Luke  ii.  1 — 20. 
^  In  Bethlehem  of  Judea.  Bethlehem, 
the  birth-place  of  Christ,  was  a  small 
town  about  six  miles  south  of  Jeru- 
salem. The  word  Bethlehem  denotes 
' '  house  of  bread' ' — perhaps  given  to  the 
place  on  account  of  its  great  fertility.  It 
was  also  called  Ephrata,  a  word  sup- 
posed hkewise  to  signify  fertility.  Gen. 
XXXV.  19.  Ruth  iv.  11.  Psalm  c.xxxii. 
6.  It  was  called  the  city  of  David 
(Luke  ii.  4.) ,  because  it  was  the  city  of 
his  nativity.  1  Sam.  xvi.  1.  18.  It  was 
called  Bethlehem  of  Judea,  to  distin- 
guish it  from  a  town  of  the  same  name 
in  Galilee.  Josh.  xix.  15. — The  soil  of 
Bethlehem  was  noted  for  its  fertility. 
Ancient  travellers  frequently  spoke  of 
its  productions.  The  town  is  situated 
on  an  eminence,  in  the  midst  of  hills 
and  vales. — At  present  it  contains  about 
200  houses,  inhabited  chiefly  by  Chris- 
tians and  Mohammedans,  who  live  to- 
gether in  peace. — About  200  paces  east 
of  Bethlehem,  the  place  is  still  shown 
where  our  Saviour  is  supposed  to  have 
been  born.  There  is  a  church  and  a 
convent  there  ;  and  beneath  the  church, 
a  subterranean  chapel,  which  is  lighted 
by  thirty-two  lamps,  which  is  said  to  be 
the  place  where  was  the  stable  in  which 
Jesus  was  born. — No  reliance  is,  how- 
ever, to  be  placed  on  this  tradition. 
H  Herod  the  king.  Judea,  where  our 
Saviour  was  born,  was  a  province  of  the 
Roman  Empire.  It  was  taken  about  63 
years  before,  by  Pompey,  and  placed 
under  tribute.  Herod  received  his  ap- 
pointment from  the  Romans,  and  had 
reigned  at  the  time  of  the  birth  of  Jesus 
3-1  years.  Though  he  was  permitted  to 
be  called  king,  yet  he  was  in  all  respects 
dependent  on  the  Roman  Emperor. — 
He  was  commonly  called  Herod  the 
Great,   because  he  had  distinguished 


days  of  Herod  the  king,  behold, 
there  came  wise  men  from  the  east 
to  Jerusalem, 


himself  in  the  wars  whh  Antigonus, 
and  his  other  enemies,  and  because  he 
had  evinced  great  talents,  as  well  as 
great  cruelties  and  crimes,  in  governing 
and  defending  his  country  ;  in  repairing 
the  temple  ;  and  in  building  and  orna- 
menting the  cities  of  his  kingdom. — At 
this  time  Augustus  was  Emperor  of 
Rome.  The  world  was  at  peace.  All 
the  known  nations  of  the  earth  were 
united  under  the  Roman  Emperor.  In- 
tercourse between  difi'ercnt  nations  was 
easy,  and  safe.  Similar  laws  prevailed. 
The  use  of  the  Greek  language  was 
general  throughout  the  world. — 'All 
these  circumstances  combined  to  ren- 
der this  a  favorable  time  to  introduce 
the  gospel,  and  to  spread  it  through  the 
earth ;  and  the  Providence  of  God  was 
remarkable  in  fitting  the  nations,  in  this 
manner,  for  the  easy  and  rapid  spread 
of  the  christian  rehgion  among  all  na- 
tions. "T  Wise  men.  The  original  word 
here  is  magoi,  from  which  comes  our 
word  magician,  now  used  in  a  bad  sense, 
but  not  so  in  the  original.  The  persons 
here  denoted  were  philosophers,  priests, 
or  astronomers.  They  dwelt  chiefly  in 
Persia  and  Arabia.  They  were  the 
learned  men  of  t'lie  eastern  natioirs,  de- 
voted to  astronomy,  to  religion,  and  to 
medicine.  They  were  held  in  high 
esteem  by  the  Persian  court,  were  ad- 
mitted as  counsellors,  and  followed  the 
camps  in  war  to  give  advice.  ^  From 
the  east.  It  is  unlvnown  whether  they 
came  from  Persia  or  Arabia.  Both 
countries  might  be  denoted  by  the  word 
east — that  is,  east  from  Judea.  If  Jeru- 
salem. The  capital  of  Judca.  As  there 
is  frequent  reference  in  the  New  Tes- 
tament to  Jerusalem ;  as  it  was  the 
place  of  the  pubUe  worship  of  God  ;  as 
it  was  the  place  where  many  important 
transactions  in  the  life  of  the  Saviour 
occurred,  and  the  place  where  he  died; 
and  as  no  Sabbath  school  teacher  can 
intelligently  explain  the  New  Testa- 
ment without  some  knowledge  of  that 
city,  it  seems  desirable  to  present  a 
brief  description  of  it.  A  more  full 
description  may  be  seen  in  Calmet's 
Dictionary,  and  in  the  common  works 
on  Jewish  AntiquTties. — Jerusalem  was 


26 


MATTHEW. 


LA.  D.  1. 


2  Saying,  Vv'here  is  ho   that  is   born  "  King  of  the  Jews  ?   for  we 

a  Ze.9.9. 


the  capital  of  the  kingdom  of  Judah, 
and  was  built  on  the  line  dividing  this 
tribe  from  the  tribe  of  Benjamin.  It 
was  once  called  Salem  (Gen.  xiv.  18, 
Ps  Ixxvi.  2.) ,  and  in  the  days  of  Abra- 
ham was  the  abode  of  Melchizedek. 
When  the  Israelites  took  possession  of 
the  promised  land  they  found  this  strong- 
hold in  the  possession  of  the  Jebusites, 
by  whom  it  v/as  called  Jehus  or  Jehusi. 
Josh,  xviii.  28.  The  name  Jerusalem 
was  compounded  probably  of  the  two, 
by  changing  a  single  letter,  and  calling 
it,  for  the  sake  of  the  sound,  Jerusalem 
instead  of  Jehusalem.  Tlie  ancient  Sa- 
lem was  probably  built  on  Mount  Mo- 
riah  or  Acra — the  eastern  and  western 
mountains  on  which  Jerusalem  was 
subsequently  built.  When  the  Jebu- 
sites became  masters  of  the  place,  they 
erected  a  fortress  in  the  southern  quar- 
ter of  the  city,  which  was  subsequently 
called  Mount  Zion,  but  which  they 
called  Jeius  ;  and  although  the  Israel- 
ites took  possession  of  the  adjacent  ter- 
ritory (Josh,  xviii.  28) ,  the  Jebusites 
still  held  this  fortress  or  upper  town 
until  the  time  of  David,  who  wrested 
it  from  them  (2  Sam.  v.  7 — 9) ,  and  then 
removed  his  court  from  Hebron  to  Je- 
rusalem, which  was  thenceforward 
known  as  the  city  of  David.  2  Sam. 
vi.  10. 12.  1  Kings  viii.  1.  Jerusalem  was 
built  on  several  hills — Mount  Zion  on 
the  south.  Mount  Moriah  on  the  east — 
on  which  the  temple  was  subsequently 
built  (see  Notes  on  ch.  xxi.  12) ,  Mount 
Acra  on  the  west,  and  Mount  Bezetha 
on  the  north.  Mount  Moriah  and  Mount 
^ion  were  separated  by  a  valley  called 
y  Josephus  the  Valley  of  Cheese- 
mongers, over  which  there  was  a  bridge 
or  raised  way  leading  from  the  one  to 
the  other.  On  the  south-east  of  Mount 
Moriah,  and  between  that  and  Mount 
Zion,  there  was  a  bluff  or  high  rock 
capable  of  strong  fortification,  called 
Ophel.  The  city  was  encompassed  by 
hills.  On  the  west  there  were  hills 
which  overlooked  the  city  ;  on  the  south 
was  the  valley  of  Jehoshaphat,  or  the 
valley  of  Hinnom,  (see  Notes  on  Matt. 
V.  22.)  separating  it  from  what  is  called 
the  Mount  of  Corruption ;  on  the  east 
was  the  valley  or  the  brook  Kedron,  di- 
vidijig  the  city  from  the  Mount  of 
Olives :  and  on  the  north  the  country 


was  more  level — though  it  was  a  broken 
or  rolling  country.  ^I'o  the  south-east 
the  valleys  of  the  Kedron  and  Jehosha- 
phat united,  and  the  waters  flowed 
through  the  broken  mountains  in  a 
south-east  direction  to  the  Dead  Sea- 
some  fifteen  miles  distant.  Tiie  city  of 
Jerusalem  stands  in  31°  50'  north  lati- 
tude, and  35°  2(/  east  longitude  from 
Greenwich.  It  is  thirty-four  miles 
south-easterly  from  Jaffa — the  ancient 
Joppa — which  is  its  sea-port,  and  one 
hundred  and  twenty  miles  south-west- 
erly from  Damascus.  The  best  view 
of  the  city  of  Jerusalem  is  from  Mount 
Olivet  on  the  east,  (see  Notes  on  Matt, 
xxi.  1) ;  the  mountains  in  the  east  being 
somewnat  higher  than  those  on  the  west. 
The  city  was  anciently  enclosed  within 
walls — a  part  of  which  are  still  standing. 
The  position  of  the  walls  has  been  at 
various  times  changed — as  the  city  has 
been  larger  or  smaller,  or  as  it  has  ex- 
tended in  different  directions.  The  wall 
on  the  south  formerly  included  the 
whole  of  Mount  Zion,  though  the  mod- 
ern wall  runs  over  the  summit,  includ- 
ing about  half  of  the  mountain.  In  the 
time  of  the  Saviour,  the  northern  wall 
enclosed  only  Rlounts  Acra  and  Moriah 
north — though  after  his  death  Agrippa 
extended  the  wall  so  as  to  include 
Mount  Bezetha  on  the  north.  About 
half  of  that  is  included  in  the  present  wall. 
The  limits  of  the  city  on  the  east  and 
the  west  being  more  determined  by  the 
nature  of  the  place,  have  been  more 
fixed  and  permanent.  The  city  was 
watered  in  part  by  the  fountain  of  Si- 
loam  on  the  east  (for  a  description  oi 
which,  see  Notes  on  Luke  xiii.  4,  and 
on  Isa.  vii.  3);  and  in  part  by  the  foun- 
tain of  Gihon,  on  the  west  of  the  city, 
which  flowed  into  the  vale  of  Jehosha- 
phat ;  and  in  the  time  of  Solomon  by 
an  aqueduct,  part  of  which  is  still  re- 
maining, by  which  water  was  brought 
from  the  vicinity  of  Bethlehem.  The 
"  pools  of  Solomon,"  three  in  numbei 
— one  rising  above  another — and  adapt- 
ed to  hold  a  large  quantity  of  water — 
are  still  remaining  in  the  vicinity  oi 
Bethlehem.  The  fountain  of  Siloam 
still  flows  freely  (see  Note  on  Isa. 
vii.  3.) ,  though  the  fountain  of  Gihon 
is  commonly  dry.  A  reservoir  or  tank ., 
liowever,  remains  a<  GiJion.  Jcnisalerc 


A.  D.  1.]  CHAPTER  li. 

have  seen  his  •  star  in  the  east,  and 
are  come  to  ^  worship  him. 

3  When    Herod    the    king   had 
a  Nu.24.17.  Is.60.3.     ft  Jno.5.23. 


27 


riad,  perhaps,  its  highest  splendor  in  the 
lime  of  Solomon.  About  four  hundred 
years  after,  it  was  wholly  destroyed  by 
Nebuchadnezzar.  It  lay  utterly  deso- 
late during  the  seventy  years  of  the 
Jewish  captivity.  Then  it  was  rebuilt, 
and  restored  to  some  degree  of  its  for- 
mer maijnificence,  and  remained  about 
six  hundred  years,  when  it  was  utterly 
destroyed  by  Titus,  A.  D.  70.  In  the 
reign  of  Adrian,  the  city  was  partly  re- 
built under  the  name  of  ..Elia.  The 
monuments  of  Pagan  idolatry  were 
erected  in  it,  and  it  remained  under 
Pagan  jurisdiction  until  Helena,  the 
mother  of  Constantino,  overthrew  the 
memorials  of  idolatry,  and  erected  a 
magnificent  church  over  the  spot  which 
was  supposed  to  be  the  place  of  the  Re- 
deemer's sufferings  and  burial.  Juhan, 
the  apostate,  attempting  to  destroy 
the  credit  of  the  prophecy  of  the  Sa- 
viour that  the  temple  should  remain  in 
ruins  (Matt,  xxiv.) ,  endeavored  to  re- 
Duild  the  temple.  His  own  historian, 
Ammianus  Marcellinus  (see  Warbur- 
ton's  Divine  Legation  of  Moses) ,  says 
that  the  workmen  were  impeded  by 
balls  of  fire  coming  from  the  earth,  and 
that  he  was  compelled  to  abandon  the 
undertaking.  Jerusalem  continued  in 
the  power  ofthe  eastern  emperors  till  the 
reign  of  the  caliph  Omar,  the  third  in 
succession  from  Mohammed,  who  re- 
duced it  under  his  control  about  the  year 
(j40.  The  Saracens  continued  masters 
of  Jerusalem  until  the  year  1099,  when 
it  was  taken  by  the  crusaders  under 
Godfrey  of  BoiuUon.  They  founded  a 
new  kingdom  of  which  Jerusalem  was 
the  capital,  which  lasted  eighty-eight 
years  under  nine  kings.  At  last  this 
kingdom  was  utterly  ruined  by  Sala- 
din ;  and  though  the  Christians  once 
more  obtained  possession  of  the  city, 
yet  they  were  obliged  again  to  relin- 
quish it.  In  1217  the  Saracens  were 
expelled  by  the  Turks,  who  have  ever 
since  continued  in  possession  of  it.  Je- 
rusalem has  been  taken  and  pillaged 
seventeen  times,  and  millions  of  men 
have  been  slaughtered  within  its  walls. 
At  present  there  is  a»splcndid  mosque — • 
the  mosaue  of  Omar— on  the  site  of  the 


heard  ihese  things,  he  was  troubled, 
and  all  Jerusalem  with  him. 

4  And  when    he  had    gathered ' 
c  Ps.2.2. 

temple.  It  is  a  city  containing  a  popu- 
lation variously  estimated  at  from  15,000 
to  50,000 — though  probably  not  far 
from  l.'0,000 — comprising  Jews,  Turks, 
Arabs,  Armenians,  Greeks,  and  Pa- 
pists. The  Jews  have  a  number  of  sy- 
nagogues. The  catholics  have  a  con- 
vent, and  have  the  control  ofthe  church 
of  the  Holy  Sepulchre.  The  Greeks 
have  twelve  convents  ;  the  Armenians 
have  three  convents  on  Mount  Zion, 
and  one  in  the  city ;  the  Copts,  Syri- 
ans, and  Abyssinians  have  each  of  them 
one  convent.  The  streets  are  narrow, 
and  the  houses  are  of  stone,  most  of 
them  low  and  irregular  with  flat  roofs 
or  terraces,  and  with  small  windows 
only  towards  the  street,  usually  pro- 
tected by  iron  grates.  The  above  de- 
scription has  been  obtained  from  a  great 
variety  of  sources,  and  it  would  be  use- 
less to  refer  to  the  works  where  the 
facts  have  been  obtained'  As  a  refer 
ence  to  Jerusalem  often  occurs  in  the 
New  Testament,  and  as  it  is  very  im- 
portant to  possess  a  correct  view  ofthe 
site  of  the  ancient  and  modern  city,  a 
view  is  annexed  here.  It  is  by  Cather- 
wood,  and  is  probably  the  most  exact 
view  of  the  city  that  has  been  pub- 
lished. 

2.  Where  is  he,  &c.  There  was,  at 
this  time,  a  prevalent  expectation  that 
some  remarkable  personage  was  about 
to  appear  in  Judea.  The  Jews  were 
an.xiously  looking  for  the  coming  of  the 
Messiah.  By  computing  the  time  men- 
tioned by  Daniel  (ch.  ix.  2.') — 27,)  they 
knew  that  the  period  was  approaching 
when  the  Messiah  should  appear.  This 
personage,  they  supposed,  would  be  a 
temporal  prince,  and  they  were  expect- 
ing that  he  would  deliver  them  frorr 
Roman  bondage.  It  was  natural  that 
this  expectation  should  spread  into  othei 
countries.  Many  Jews,  at  that  time, 
dwelt  in  Egypt,  in  Rome,  and  in  Greece 
many,  also,  had  gone  to  eastern  coun- 
tries, and  in  every  place  they  carried 
their  scriptures,  and  diffused  the  ex- 
pectation that  some  remarkable  persor 
was  about  to  appear.  Suetonius,  a  Ro 
man  historian,  speaking  of  this  rumor 
says :     '  An  ancient  and  settled  fisr 


28 


MATTHEW. 


[A.  D.  1 


all  the  chief  priests  and  scribes  of  i  of  them  where    Christ   should   be 
the   people  together,  he  demanded   born. 


■suasion  prevailed  throughout  tlie  East, 
that  the  Fates  had  decreed  some  one  to 
proceed  from  Judea,  who  should  attain 
universal  empire."*  Tacitus,  another 
Roman  historian,  says:  "  Many  were 
persuaded  that  it  was  contained  in  the 
ancient  books  of  their  priests,  that  at 
that  very  time  the  East  should  prevail, 
and  that  some  one  should  proceed  from 
Judea,  and  possess  the  dominion,  "t 
Josephus,  also,  and  Philo,  two  Jewish 
historians,  make  mention  of  the  same 
expectation.!  The  fact  that  such  a  per- 
son was  expected  is  clearly  attested. 
Under  this  expectation  these  wise  men 
came  to  do  him  liomage,  and  inquired 
anxiously  where  he  U'as  horn  ?  ^  His 
star.  Among  the  ancients,  the  appear- 
ance of  a  star  or  comet  was  regarded 
as  an  omen  of  some  remarkable  event. 
Many  such  appearances  are  recorded 
by  the  Roman  historians  at  the  birth  or 
death  of  distinguished  men.  Thus, 
they  say,  that  at  the  death  of  Julius 
Csesara  comeVappeared  in  tlie  heavens, 
and  shone  seven  days.  These  wise  men 
also  considered  this  as  an  evidence  that 
the  long-expected  Prince  was  born.  It 
is  possible  that  they  had  been  led  to  this 
Dclief  hj.  the  prophecy  of  Balaam. 
Num.  xxiv.  17.  "  There  shall  come  a 
Har  out  of  Jacob,"  &c.  What  this 
star  was,  is  not  known.  There  have 
been  many  conjectures  respecting  it, 
but  nothing  is  revealed  concerning  it. 
We  are  not  to  suppose  that  it  was  what 
we  commonly  mean  by  a  star.  The 
stars  are  vast  bodies  fixed  in  the  liea- 
cens,  and  it  is  absurd  to  suppose  that 
one  of  them  was  sent  to  guide  the  wise 
meii.  It  is  most  probable  that  it  was  a 
luminous  appearance,  or  meteor,  such 
as  we  now  see  sometimes  shoot  from 
the  sky,  or  such  as  appear  stationary, 
which  the  wise  men  saw,  and  which 
directed  them  to  Jerusalem.  It  is  pos- 
sible that  the  same  thing  is  meant  which 
is  mentioned  by  Luke,  ii.  9  :  "  The  glory 
of  the  Lord  shone  roiitid  about  theni:" 
i.  e.  (see  Note  on  this  place,)  a  great 
light  appeared  shining  around  them. 
That  light  might  have  been  visible  from 
afar,  and  have  been  seen  bv  the  wise 
men  in  the  East.    H  In  the  East.    This 

*  Vespasian,  ch.  4.  f  .'Vnnals.  5.  13. 

t  Joseplms,  b.  1.  5.  5.7.31. 


does  not  mean  that  they  had  seen  the 
star  to  the  east  of  themselves,  but  that, 
when  they  were  in  the  East,  they  had 
seen  this  star.  As  this  star  was  in  the 
direction  of  Jerusalem,  it  must  have 
been  west  of  them.  It  might  be  trans- 
lated, '  We,  being  in  the  East,  have 
seen  his  star.'  It  is  called  his  star,  be- 
cause they  supposed  it  to  be  intended 
to  indicate  the  time  and  place  of  his 
birth.  If  To  worship  him.  This  does 
not  mean  that  they  had  come  to  pay 
him  religious  homage,  or  to  adore  him. 
They  regarded  liim  as  the  king  of  the 
Jews.  There  is  no  evidence  that  they 
supposed  he  would  be  divine.  They 
came  to  honor  him  as  a  Prince,  or  a 
king,  not  as  God.  The  original  word 
implies  no  more  than  this.  It  meant  to 
prostrate  one's  self  before  another;  1o 
fall  down  and  pay  homage  to  another. 
This  was  the  mode  in  which  homage 
was  paid  to  earthly  kings,  and  this  they 
wished  to  pay  to  the  new-born  king  of 
the  Jews.  See  the  same  meaning  oi 
the  word  in  Matt.  xx.  20,  xviii.  26 ; 
Acts  X.  25 ;  Luke  .xiv.  10.  The  Eng- 
lish word  worship  also  meant  formerly, 
"  to  respect,  to  honor,  to  treat  with  civil 
reverence."      (Webster.) 

3.  Had  heard  these  things.  Had 
heard  of  their  coming,  and  ot  the  star, 
and  of  the  design  of  their  coming.  IT  Ht 
ivas  troubled.  Herod  had  obtained  the 
kingdom  by  great  crimes,  and  by  shed- 
ding much  blood.  He  was,  therefore, 
easily  alarmed  by  any  remarkable  ap- 
pearances ;  and  the  fact  that  this  star 
appeared,  and  that  it  was  regarded  as 
proof  that  the  King  of  the  Jews  was 
born,  alarmed  him.  Besides,  it  was  a 
common  expectation  that  the  Messiah 
was  about  to  appear,  and  he  feared  that 
his  reign  was  about  to  come  to  an  end. 
He,  therefore,  began  to  inquire  in  what 
way  he  might  secure  his  own  safety, 
and  the  permanency  of  his  government 
^  All  Jerusalem.  The  people  of  Jeru- 
salem, and  particularly  the  friends  of 
Herod.  There  were  many  waiting  foi 
the  consolation  of  Israel,  to  whom  the 
coming  of  the  Messiah  would  be  a 
matter  of  joy ;  but  all  of  Herod's  friends 
would  doubtless  be  alarmed  at  his  com- 
ing. 

4.  The  chief  priests.  By  the  chiel 
priests  here  are  meant  not  only  the  hign 


A.D.  1.]  CHAPTER  II.  29 

5  And  they  said  unto  him,  In  >  privily  called  the  wise  men,  inquir 
i3ethlehem  of  Judea  :  for  thus  it  is  |  ed  of  them  diligently  what  time  the 
written  °  by  the  prophet;  i  star  appeared. 

fi  And  thou  Bethlehem,  in  the  i  8  And  he  sent  them  to  Bethle- 
land  of  Juda,  art  not  the  least  among  i  hem  ;  and  said,  Go  and  search  dili- 
the  princes  of  Juda  :  for  out  of  thee  gently  for  the  young  child;  and 
shall  come  a  governor,  that  shall '  when  ye  have  found  him,  bring  me 
rule  *  my  people  Israel.  word  again,  that  I  may  come  '  and 

7  Then    Herod,   when    he    had    worship  him  also. 

a  Mi.5.2.   Jno.7.42.    >  or,/ea/.  Is.40.11.  c  Pro .26.24. 

b  Re.2.27. 

priest  and  his  deputy,  but  also  the  heads 
or  chiefs  of  the  twenty-four  classes  into 
which  David  had  divided  the  sacerdotal 
families.  1  Chron.  xxiii.  6,  xxiv.  ;  2 
Chron.  viii.  14,  xx.xvi.  14  ;  Ezra  viii.  24. 
'^Scribes.  By  the  scribes,  in  the  New 
Testament,  are  meant  learned  men, 
men  skilled  in  the  law,  and  members 
of  the  great  council.  They  were  pro- 
bably the  learned  men,  or  the  lawyers 
of  the  nation.  They  kept  the  records 
of  the  court  of  justice,  the  registers  of 
the  synagogues,  wrote  their  articles  of 
contract  and  sale,  their  bills  of  divorce, 
tc.  They  were  also  called  lawyers, 
Matt.  xxii.  35,  and  doctors  of  the  law, 
Liuke  V.  17.  They  were  called  scribes 
from  the  fact  of  their  writins  the  public 
records.  They  were  not,  however,  a 
•eligious  sect,  but  might  be  either 
Pharisees  or  Sadducees. — By  the  chief 
priests  and  scribes  here  mentioned,  is 
ie noted  the  tanhedrim  or  great  council 
of  the  nation.  This  was  composed  of 
seventy-two  men,  w'ho  had  the  charge 
of  the  civil  and  religious  affairs  of  the 
Jews.  On  this  occasion,  Herod,  in 
alarm,  called  them  together,  professedly 
to  make  inquiry  respecting  the  birth  of 
the  Messiah.  If  Demanded  of  them.  In- 
quired, or  asked  of  them.  As  they 
were  the  learned  men  of  the  nation, 
and  as  it  was  their  btisiness  to  study 
and  explain  the  Old  Testament,  they 
were  presumed  to  know  what  the  pro- 
phecies had  declared  on  that  point. 
His  object  was  to  ascertain  from  pro- 
phecy where  he  was  born,  that  he  might 
strike  an  effectual  blow.  He  seems 
not  to  have  had  any  doubt  about  the 
time  ii-hen  he  should  be  born.  He  was 
satisfied  that  the  time  had  come. 

5,  6.     Bi/  the  prophet.      The  sanhe- 
drim answered  without  hesitation.     It 
Wf>8  settled  by  prophecy.      This  pro- 
phecy is  found  in  Micah,  v.  2.     In  that 
3* 


prophecy,  both  the  place  of  his  birth 
and  the  character  of  the  Messiah  are 
so  clearly  set  forth,  that  there  was  no 
room  to  doubt.  It  will  be  observed 
that  there  is  a  considerable  difference 
between  the  passage  as  quoted  by  the 
sanhedrim,  and  as  it  stands  in  Micah. 
The  main  point,  however,  is  retained — 
the  place  of  his  birth.  We  are  not  con- 
cerned, therefore,  in  showing  how  these 
passages  can  be  reconciled.  Matthew 
is  not  responsible  for  the  correctness  of 
the  quotation.  He  affirms  only  that 
they  gave  this  answer  to  Herod  and  that 
Herod  was  satisfied.  Admitting  that 
they  did  not  quote  the  passage  correctly 
it  does  not  prove  that  Matthew  has  not 
reported  their  ansiver  as  they  gave  it 
and  this  is  all  that  he  pretends  to  givf 
IT  Art  not  the  least.  In  Micah,  "  though 
thou  be  little."  Though  a  small  place 
so  far  as  population  is  concerned,  yet  it 
shall  not  be  small,  or  least,  in  honor ; 
for  the  Messiah  shall  be  born  there. 
His  birth  gave  the  place  an  honor  which 
could  not  be  conferred  on  the  larger 
cities  by  all  their  numbers,  their  splen- 
dor, and  their  wealth.  The  birth  of  a 
distinguished  personage  was  always  sup- 
posed to  give  honor  and  importance  to 
a  city  or  country.  Thus  seven  cities 
contended  for  the  honor  of  giving  birth 
to  Homer;  Stratford-upon-Avon  is  dis- 
tinguished as  the  birth-place  of  Shak- 
speare  ;  and  Corsica  as  the  birth-place 
of  Napoleon.  '^  A  Governor.  A  Ruler. 
This  is  one  of  the  characters  of  ths 
Messiah,  who  is  the  King  of  his  people, 
John  xviii.  37.  The  word  rule  hers 
means  to  rule  as  a  shepherd  does  his 
flock,  in  faithfulness  and  tenderness. 
Compare  John  x.  11,  Isa.  xl.  10,  11. 
ix.  7. 

7.  Privily.  Secretly,  privately.  He 
did  this  to  ascertain  the  time  when  Jesus 
was  born.     H  Diligently.    Accurately, 


MATTHEW. 


[A.  D.  1 


9  When  they  had  heard  the  king, 
they  departed  :  and,  lo,  the  star, 
which  they  saw  "  in  the  east,  went 
before  them,  till  it  came  and  stood 
over  where  the  young  child  was. 

a  ver.2. 

fexactly.  He  took  pains  to  learn  the 
precise  time  that  the  star  appeared.  He 
did  this  because  he  naturally  concluded 
that  the  star  appeared  just  at  the  time 
of  his  birth,  and  he  wished  to  know 
precisely  how  old  the  child  was. 

8.  Go,  and  search  diligently,  &c. 
Herod  took  all  possible  means  to  ob- 
tain accurate  information  respecting  the 
child,  that  he  might  be  sure  of  destroy- 
ing him.  He  not  only  ascertained  the 
probable  time  of  his  birth,  and  the  place 
where  he  would  be  born,  but  he  sent 
the  wise  men  that  they  might  actually 
see  him,  and  bring  him  word.  Ail  this 
might  have  looked  suspicious  if  he  had 
not  clothed  it  with  the  appearance  of 
religion.  He  said  to  them,  therefore, 
that  lie  did  it  that  he  might  go  and  wor- 
ship him  also.  From  this  we  may  learn, 
1.  That  wicked  men  often  cloak  their 
evil  designs  under  the  appearance  of 
religion.  They  attempt  to  deceive  those 
who  are  really  good,  and  to  make  them 
suppose  that  they  have  the  same  design. 
But  God  cannot  be  deceived,  and  he 
will  bring  them  to  punishment.  2. 
Wicked  men  often  attempt  to  make 
use  of  the  pious  to  advance  their  evil 
purposes.  Men  hke  Herod  will  stop  at 
nothing  if  they  can  carry  their  ends. 
They  endeavor  to  deceive  the  simple, 
allure  the  unsuspecting,  and  to  beguile 
the  weak,  to  answer  their  purposes  of 
wickedness.  3.  The  plans  of  wicked 
men  are  often  well  laid.  They  occupy 
a  long  time.  They  make  diHgent  in- 
quiry. And  all  of  it  has  the  appearance 
of  religion.  But  God  sees  the  design ; 
and  though  men  are  deceived,  yet  God 
cannot  be.     Prov.  xv.  3. 

9,  10.  The  star  —  ive?it  h&fore  them. 
From  this  it  appears  that  the  star  was 
a  luminous  meteor,  perhaps  at  no  great 
distance  from  the  ground.  It  is  not  un- 
likely that  they  lost  sight  of  the  star  after 
they  had  commenced  their  journey  from 
the  East.  It  is  probable  that  it  appear- 
ed to  them  first  in  the  direction  of  Jeru- 
ealcm.     They  concluded  that  the  e.x- 

Sected  King  had  been  born,  and  inime- 
iately   commenced    their    journey   to 


10  When  they  saw  the  star,  they 
'  rejoiced  with  exceeding  great  joy. 

11  And  when  they  were  come 
into  the  house,  they  saw  the  young 
child  with  Mary  his   mother,   and 

b  Ps.67.4. 


Jerusalem.  When  they  arrived  there, 
it  was  important  that  they  should  be 
directed  to  the  very  place  where  he 
was,  and  the  star  again  appeared.  It 
was  for  this  reason  that  they  rejoiced. 
They  felt  assured  that  they  were  under 
a  heavenly  guidance,  and  would  be 
conducted  to  the  new-born  King  of  the 
Jews.  And  this  shows,  1.  That  the 
birth  of  Jesus  was  an  affair  of  great 
moment,  worthy  of  the  divine  direction 
of  these  men  to  find  the  place  of  his 
nativity.  2.  God  will  guide  those  who 
are  disposed  to  find  the  Saviour.  Even 
if  for  a  time  the  fight  should  be  with- 
drawn, yet  it  will  again  appear,  and 
direct  us  in  the  way  to  the  Redeemer. 
3.  Direction  to  Christ  should  fill  us  with 
joy.  He  is  the  way,  the  truth,  and  the 
life  ;  the  Saviour,  the  friend,  the  all  in 
all  ;  there  is  no  other  way  of  life,  and 
there  is  no  peace  to  the  soul  till  he  is 
found.  When  we  are  guided  to  him, 
therefore,  our  hearts  should  overflow 
with  joy  and  praise  ;  and  we  should 
humbly  and  thankfully  follow  every  di- 
rection that  leads  to  the  Son  of  God. 
John  xii.  35,  36. 

11.  The  house.  The  place  where  he 
was  born,  or  the  place  where  they  lived 
at  that  time.  If  Fell  down.  This  was 
the  usual  way  of  showing  respect  or 
homage  among  the  Jews.  Esther  viii. 
3;  Job  i.  20;  Dan.  iii.  7;  Fs.  Ixxii.  11 : 
Is.  xlvi.  6.  ^  Worshipped  him.  Did 
him  homage  as  King  of  the  Jews.  See 
on  ver.  2.  IF  Had  opened  their  trea 
sures.  The  treasures  which  they  had 
brought,  or  the  boxes,  &.C.,  in  which 
they  had  brought  their  gold,  &'c.  H  They 
presented  unto  him  gifts.  These  were 
presented  to  him  as  King  of  the  Jews, 
because  they  supposed  he  was  to  he  a 
distinguished  prince  and  conqueror.  Il 
was  customary  in  the  East  to  show  res- 
pect for  persons  of  distinction  by  making 
them  presents  or  offerings  of  this  kind. 
See  Gen.  xxxii.  14,  xliii.  1 1  ;  1  Sam.  x. 
27;  1  Kings  x.  2;  Ps.  I.xxii.  10  —  15. 
This  custom  is  still  common  in  the 
East ;  and  it  is  everywhere  there  un- 
usual to  approach  a  person  of  distic- 


\.  D.  L]  CHAPTER  II. 

fell  down,  and  worshipped  him : 
and  when  they  had  opened  their 
treasures,  they  '  presented  unto  him 
"gifts;  gold,  and  frankincense,  and 
myrrh. 

12  And  being  warned  of  God* 
in  a  dream  that  they  should  not  re- 
turn to  Herod,  they  departed    into 

heir  own  country  another  way. 

>  or,  oStred.    a  Ps.72.10.  Is.GO.O.     b  c.1.20. 


81 


guished  rank  without  a  valuable  present. 
tI  FranTiinccnse.  This  was  a  production 
of  Arabia.  It  was  a  white  resin  or 
gum.  It  was  obtained  from  a  tree  by 
making  incisions  in  the  bark,  and  suffer- 
ing the  gum  to  flow  out.  It  was  highly 
odoriferous  or  fragrant  when  burned, 
and  was,  therefore,  used  in  worship, 
where  it  was  burned  as  a  pleasant  of- 
fering to  God.  See  Ex.  xxx.  8.  Lev. 
xvi.  12.  It  is  produced,  also,  in  the 
East  Indies,  but  chiefly  in  Arabia;  and 
hence  it  has  been  supposed  probable 
that  the  wise  men  came  from  Arabia. 
If  Myrrh.  This  was  also  a  production 
of  Arabia,  and  was  obtained  from  a 
tree  in  the  same  manner  as  frankin- 
cense. The  name  denotes  bitterness, 
and  was  given  to  it  on  account  of  its 
great  bitterness.  It  was  used  chiefly 
in  embalming  the  dead,  because  it  had 
the  property  of  preserving  them  from 
putrefaction.  Compare  John  xix.  39. 
It  was  much  used  in  Egypt  and  in  Ju- 
dca.  It  was  obtained  from  a  thorny 
tree,  which  grows  eight  or  nine  feet 
high.  It  was  at  an  early  period  an  ar- 
ticle of  commerce,  (Gen.  xxxvii.  25) ; 
and  was  an  ingredient  of  the  holy  oint- 
ment. Ex.  xxx.  23.  It  was  also  used 
as  an  agreeable  perfume.  Esth.  ii.  12. 
Ps.  xlv.  8.  Prov.  vii.  17.  It  was,  also, 
sometimes  mingled  with  wine  to  form 
an  article  of  drink.  Such  a  drink  was 
given  to  our  Saviour,  when  about  to  be 
crucified,  as  a  stupefying  potion.  Mark 
XV.  23.  Coinpare  Matth.  .xxvii.  34. 
These  offerings  were  made  because 
they  were  the  most  valuable  which 
their  country  produced.  They  were 
tokens  of  respect  and  homage  which 
they  paid  to  the  new-born  King  of  the 
Jews.  They  evinced  their  high  regard 
for  him,  and  their  belief  that  he  was  to 
be  an  illustrious  prince  :  and  the  fact 
that  their  deed  is  recorded  with  appro- 
bation, shows  us  that  we  should  otier 


13  And  when  they  were  depart- 
ed, heboid,  the  angel  of  the  Lord 
appeareth  to  Joseph  in  a  dream, 
saying.  Arise,  and  take  the  young 
child  and  his  mother,  and  flee  into 
Egypt,  and  be  thou  there  until  I 
bring  thee  word  :  for  Herod  '  will 
seek  the  young  child,  to  destroy 
him. 

c  Job33.]5,]7. 

our  most  valuable  possessions,  our  all, 
to  the  Lord  Jesus  Christ.  Wise  men 
came  from  far  to  do  him  homage,  and 
bowed  down,  and  presented  their  best 
gifts  and  offerings.  It  is  right  that  we 
give  to  him,  also,  our  hearts,  our  pro- 
perty, our  all. 

12.  Warned  of  God,  &c.  This  was 
done,  doubtless,  because,  if  they  had 
given  Herod  precise  information  where 
he  was,  it  would  have  been  easy  for 
him  to  send  forth  and  slay  him.  And 
from  it  we  learn  that  God  will  watch 
over  those  whom  he  loves  ;  that  he 
knows  how  to  foil  the  purposes  of  the 
wicked,  and  to  deliver  his  own  out  of 
the  hands  of  those  who  would  destroy 
them.  IT/ti  a  dream.  See  Note  on  ch. 
i.  20. 

13.  The  angel.  See  ch.  i.  20.  ^  Flee 
into  Egypt.  Egypt  is  situated  to  the 
souih-w"est  of  Judea,  and  is  distant  from 
Bethlehem  perhaps  about  sixty  miles. 
It  was  at  this  time  a  Roman  province. 
The  Greek  language  was  spoken  there. 
There  were  many  Jews  there,  who  had 
a  temple  and  synagogues  ;  and  Joseph, 
therefore,  would  be  among  his  own 
countrymen,  and  yet  beyond  the  reach 

I  of  Herod.     The  jurisdiction  of  Herod 

I  extended  only  to  the   river  Sihon,  or 

I  river  of  Egypt,  and  of  course,  beyond 

I  that,  Joseph  was  safe  from  his  designs. 

For   a   description  of  Egypt,   see  my 

I  Notes  on   Isa.  xix.      It  is  remarkable 

that  this  is  the  only  time  in  which  our 

Saviour  was  out  of  Palestine,  and  that 

this  was  in  the  land  where  the  children  of 

Israel  had  suffered  so  much  and  so  long 

under  the  oppression  of  the  Egyptian 

kings.     The  very  land  which  was  ih« 

land  of  bondage  and  groaning  for  the 

Jews,  became  now  the  land  of  refuge 

and  safety  for  the  new-born   King  of 

Judea.     God  can  cverturn  nations  and 

kingdoms,  so  that  those  whom  he  love» 

shall  be  safe  anywhere. 


32 


MATTHEW; 


[A.  £).  L 


14  When  he  arose,  he  took  the'  the  prophet,  saying"  Uut  of  Egypt 
young   child    and    his   mother    by    have  I  called  my  son 
night,  and  departed  into  Egypt 


15  And  was  there  until  the  death 
of  Herod,  that  it  might  be  fulfilled 
which  was  spoken  of  the  Lord  by 


15,  The  death  of  Herod.  Herod  died 
in  the  thirty-seventh  year  of  his  reign. 
It  is  not  certainly  known  in  what  year 
be  began  his  reign,  and  hence  it  is  im- 
possible to  determine  the  time  that  Jo- 
seph remained  in  Egypt.  The  best 
clironologers  have  supposed  that  lie 
died  somewhere  between  two  and  four 
years  after  the  birth  of  Christ ;  but  at 
what  particular  time  cannot  now  be  de- 
termined. Nor  can  it  be  determined 
at  what  age  Jesus  was  taken  into  Egypt. 
It  seems  probable  that  he  was  supposed 
to  be  a  year  old  (see  ver.  16) ,  and  of 
course  the  time  that  he  remained  in 
Egypt  was  not  long.  Herod  died  of  a 
most  painful  and  loathsome  disease  in 
Jericho.  See  Note  on  ver.  16 ;  also 
Josephus,  Ant.  17.  10.  ^  That  it  might 
be  fulfilled,  &c.  Thi:-  language  is  re- 
corded in  Hosea  xi.  1.  It  there  evi- 
dently speaks  of  God's  calling  his  peo- 
ple out  of  Egypt  under  Moses.  See 
E.x.  iv.  22,  23.  It  might  be  said  to  be 
fulfilled  in  his  calling  Jesus  from 
Egypt,  because  the  words  in  Hosea 
aptly  expressed  this  also.  The  same 
love  which  led  him  to  deliver  his  peo- 
ple Israel  from  the  land  of  Egypt,  now 
led  him  also  to  deliver  his  Son  from 
that  place.  The  words  used  by  Hosea 
would  express  both  events.  See  Note 
on  ch.  i.  22.  Perhaps,  also,  the  place 
in  Hosea  became  a  proverb,  to  express 
any  great  deliverance  from  danger  ;  and 
thus  it  could  be  said  to  be  fulfilled  in 
Christ,  as  other  proverbs  are  in  cases 
to  which  they  are  applicable.  It  can- 
not be  supposed  that  the  passage  in 
Hosea  was  a  prophecy  of  the  Messiah, 
biU  was  only  used  by  Matthew  appro- 
priately to  express  the  event. 

16.  Mocked  of  the  icisemen.  When 
he  saw  that  he  had  been  deceived  by 
them  ; — that  is,  that  they  did  not  return 
as  he  had  expected.  It  does  not  mean 
that  they  did  it /or  the  purpose  of  mock- 
ing or  deriding  him  ;  but  that  he  was 
disappointed  in  their  not  returning. 
If  Exceeding  xuroth.  Very  angry.  He 
had   been  disappointed  and   deceived. 


16  Then    Herod,  when   he    saw 

that   he  was   mocked  of  the  wise 

men,    was    exceeding   wroth,    and 

sent  forth,  and  slew  all  the  children 

allos.ll.l. 

He  expected  to  send  an  exectitionei 
and  kill  Jesus  alone.  But  since  he  wa.« 
disappointed  in  this,  he  thought  he 
would  accomplish  the  same  thing,  and 
be  sure  to  destroy  him,  if  he  sent  forth 
and  ptit  all  the  children  in  the  place  to 
death.  This  is  an  illustration  of  the 
power  of  anger.  It  stops  at  nothing. 
If  it  cannot  accomplish  just  what  it 
wishes,  it  does  not  hesitate  to  go  much 
farther,  and  accom])lish  much  more  evil 
than  it  at  first  designed.  He  that  has 
a  wicked  heart,  and  indulges  in  anger, 
knows  not  where  it  will  end,  and  will 
commonly  commit  far  more  evil  than 
he  at  first  intended.  IT  Sleiv  all  the  chil- 
dren. That  is,  all  the  male  children. 
This  is  implied  in  the  original.  The 
design  of  Herod  was  to  cut  off  him 
that  had  been  born  hin^  of  the  Jews. 
His  purpose,  therefore,  did  not  require 
that  he  should  slay  all  the  female  chil 
dren  ;  and  though  he  was  cruel,  yet  Wv 
have  no  right  to  think  that  he  attempt- 
ed here  any  thing  except  what  he 
thought  to  be  for  his  own  safety,  and  to 
secure  himself  from  a  rival.  IT  hi  all 
the  coast  thereof.  The  word  coast  is 
commonly  apphed  now  to  the  regions 
around  the  sea,  as  the  sea  coast.  Here 
it  means  the  adjacent  places,  the  settle- 
ments or  hamlets  around  Bethlehem — 
all  that  were  in  that  neighborhood. 
We  do  not  know  how  large  a  place 
Bethlehem  was ;  nor,  of  course,  how 
many  were  slain.  But  it  was  not  a 
large  place,  and  the  number  could  not 
be  very  great.  It  is  not  probable  that 
it  contained  more  than  one  or  two  thou- 
sand inhabitants ;  and  in  this  case  the 
number  of  children  slain  was  not  pro- 
bably over  twenty  or  thirty,  'i!  From 
tv;o  years  old  and  under.  Some  writers 
have  said  that  this  does  not  mean,  in 
the  original,  that  they  had  cmnpletcd 
two  years  ;  but  that  they  had  entered  on 
the  second  year,  or  had  completed  about 
one  year,  and  entered  on  the  second. 
But  the  meaning  of  the  word  is  doubt- 
ful. It  is  quite  probable  that  they 
would  not  be  particular  about  the  etart 


A.  D.  1.] 


CHAPTER  II. 


33 


that  were  in  Bethlehem,  and  in  all  [  was  spoken  by  Jeremy  *thb  prophet, 
the  coasts  thereof,  from  two  years    saying:, 


old  and  under,  according  to  the  time 
which  he  had  diligently  inquired* 
of  the  wise  men. 

17  Then  was  fulfilled  that  which 
a  ver.7. 

age,  but  slew  all  that  were  about  that 
age.  "^^  According  to  the  time,  &c. 
He  had  endeavoured  to  ascertain  of  the 
wise  men  the  exact  time  of  his  birth. 
He  supposed  he  knew  the  age  of  Jesus. 
He  slew,  therefore,  all  that  were  of  his 
age  ;  that  is,  all  that  were  born  ahout 
the  time  when  the  star  appeared,  per- 
haps from  six  months  old  to  two  years. 
There  is  no  reason  to  think  that  he 
would  command  those  to  be  slain  who 
had  been  born  after  the  star  appeared. 

This  destruction  of  the  infants  is  not 
mentioned  by  Josephus,  but  for  this 
omission  three  reasons  may  be  given. 
1.  Josephus,  a  Jewish  historian,  and  a 
Jew,  would  not  be  likely  to  record  any 
thing  that  would  appear  to  confirm  the 
truth  of  Christianity.  2.  This  act  of 
Herod  was  really  so  small  compared 
with  his  other  crimes,  that  the  historian 
might  not  think  it  worthy  of  record. 
Belhlehem  was  a  small  and  obscure  vil- 
lage, and  the  other  crimes  of  Herod 
were  so  great  and  so  public,  that  it  is 
not  to  be  wondered  at  that  the  Jewish 
historian  has  passed  over  this.  3.  The 
order  was  probably  given  in  secret,  and 
might  not  have  been  known  to  Jose- 
phus. It  pertained  to  the  Christian  his- 
tory ;  and  if  the  evangelists  had  not 
written,  it  might  have  been  unknown 
or  forgotten.  Besides,  no  argument  can 
be  drawn  from  tiie  silence  of  the  Jewish 
historian.  No  reason  can  be  given  why 
Matthew  should  not  be  considered  to 
be  as  fully  entitled  to  credit  as  Jose- 
phus. Yet  there  is  no  improbability  in 
the  account  given  by  Matthew.  Herod 
was  an  odious  and  bloody  tyrant,  and 
the  facts  of  his  reign  prove  that  he  was 
abundantly  capable  of  this  wickedness. 
The  following  bloody  deeds  will  show 
that  the  slaying  of  the  infants  was  in 
perfect  accordance  with  his  character. 
The  account  is  taken  from  Josephus, 
as  arranged  by  Dr.  Lardner.  Aristo- 
l)ulus,  brother  of  his  wife  Mariamne, 
was  murdered  by  his  direction  at  eigh 
t^en  years  of  age,  because  the  people 
ijf  Jerusalem  had  shown  some  affection 


18  In  Rama  was   there   a  voice 
heard,   lamentation,    and   weepinjf, 
and  great  mourning,  Rachel  weep- 
ing for  her   children,   and   would 
6  Je.31.15. 


for  his  person.  In  the  seventh  year  ot 
his  reign  he  put  to  death  Hyrcanus, 
grandfatlier  of  Mariamne,  then  eighty 
years  of  age,  and  who  had  formerly 
saved  Herod's  hfe  ;  a  man  who  had,  in 
every  revolution  of  fortune,  shown  a 
mild  and  peaceable  disposition.  His 
beloved  and  beautiful  wife,  Mariamne, 
had  a  public  execution,  and  her  mothei 
Alexandra  followed  soon  after.  Alex- 
ander and  Aristobulus,  his  two  sons  by 
Mariamne,  were  strangled  in  prison  by 
his  orders  upon  groundless  suspicions, 
as  it  seems,  when  they  were  at  man's 
estate,  were  married  and  had  children. 
In  his  last  sickness,  a  little  before  he 
died,  he  sent  orders  throughout  Judea, 
requiring  the  presence  of  all  the  chief 
men  of  the  nation  at  Jericho.  His  or- 
ders were  obeyed,  for  they  were  en- 
forced with  no  less  penalty  than  that  ot 
death.  When  they  were  come  to  Je- 
richo, he  had  them  all  shut  up  in  the  cir 
cus  ;  and  calling  for  his  sister  Salome, 
and  her  husband  Alexis,  he  told  them : 
"  My  life  is  now  short.  I  know  the 
Jewish  people,  and  nothing  will  please 
them  better  than  my  death.  You  hav 
them  now  in  your  custody.  As  sooi 
as  the  breath  is  out  of  my  body,  and 
before  my  death  can  bo  known,  do  yon 
let  in  the  soldiers  upon  them,  and  kill 
them.  All  Judea,  then,  and  every  fa- 
mily, will,  though  unwiUingly,  mourn 
at  my  death."  Nay,  Josephus  says 
that  with  tears  in  his  eyes  he  conjured 
them,  by  their  love  to  him  and  their 
fidelity  to  God,  not  to  fail  of  doing  hira 
this  honor. — What  objection,  after  this 
account,  can  there  be  to  the  account  of 
his  murdering  the  infants  at  Bethlehem  ? 
Surely  there  could  be  no  cruelty,  bar- 
barity, and  horrid  crime,  which  such  a 
man  was  not  capable  of  perpetrating. 

17,  18.  Jeremy.  Jeremiah.  This  quo- 
tation is  taken  from  Jeremiah  x.vxi.  l.'S. 
The  word  "  fulfilled,"  here,  is  take; 
evidently  in  the  sense  that  the  words  ir 
Jeremiah  aptly  express  the  event  which 
Matthew  was  recording.  The  original 
design  of  this  prophecy  was  to  describe 


M 


MATTHEW 


[A.  D.  1 


not  be  coir.forted   because  they  are        19  But  when    Herod  was  dead, 
not.  behold,  an   angel  of  the  Lord   ap- 


the  Boriowful  departure  of  the  people 
'nto  captivity,  after  the  conquest  of  Je- 
msalem  by  Nebuzaradan.  The  cap- 
tives were  assembled  at  Rama,  Jere- 
miah himself  being  in  chains,  and  there 
the  fate  of  those  who  had  escaped  in 
the  destruction  of  the  city,  was  decided 
at  the  will  of  the  conqueror.  Jer.  xl.  1. 
The  nobles  had  been  slain,  and  the 
eyes  of  their  king  put  out  after  the 
murder  of  his  sons  before  liis  sight, 
and  the  people  were  then  gathered  at 
Rama  in  chains,  whence  they  were  to 
start  on  their  mournful  journey,  slaves 
to  a  cruel  monarch,  leaving  behind  them 
all  that  was  dear  in  life.  The  sadness 
of  such  a  scene  is  well  expressed  in  the 
language  of  the  prophet,  and  no  less 
beautifully  and  fitly  applies  to  the  me- 
lancholy event  which  the  evangehst  re- 
cords, and  tliere  could  be  no  impropriety 
in  his  using  it  as  a  quotation. 

Rama  was  a  small  town  in  the  tribe 
of  Benjamin,  not  far  from  Bethlehem. 
Rachel  was  the  mother  of  Benjamin, 
and  was  buried  near  to  Bethlehem.  Gen. 
XTxv.  16 — 19.  Rama  was  about  six 
miles  north-west  of  Jerusalem,  near 
Bethel.  The  name  Kama  signifies  an 
eminence,  and  was  given  to  the  town 
because  it  was  situated  on  a  hill.  Rama 
is  commonly  supposed  to  be  the  same 
as  the  Arimathea  of  the  New  Testa- 
ment—  the  place  where  Joseph  lived 
who  begged  the  body  of  Jesus.  See 
Matt,  xxvii.  57.  This  is  also  the  same 
place  in  which  Samuel  was  born,  where 
he  resided,  died  and  was  buried,  and 
where  he  anointed  Saul  as  king.  1  Sam. 
i.  1.  19;  ii.  11 ;  viii.  4;  xix.  18;  xxv.  1. 
Mr.  King,  an  American  Missionary,  was 
at  Rama — now  called  Rermha — in  1824  ; 
and  Mr.  Whiting,  another  American 
Missionary,  was  there  in  1835.  He 
Bays,  "the  situation  is  exceedingly 
beautiful.  It  is  about  two  hours  dis- 
tant from  Jerusalem  to  the  north-west, 
an  an  eminence  commanding  a  view 
of  a  wide  extent  of  beautiful  diversified 
country.  Hills,  plains,  and  valleys, 
highly  cultivated  fields  of  wheat  and 
barley,  vineyards  and  oliveyards,  are 
spread  out  before  you  as  on  a  map ;  and 
numerous  villages  are  scattered  here 
and  there  over  the  whole  view.  To  the 
west  and  north-west,  beyond  the  hill- 
country,  appears  the  vast  plain  of  Sha- 


ron, and  farther  still  you  look  out  upon 

j  the  great  and  wide  sea.     It  occurred  to 

me  as  not  improbable  that  in  the  days 

I  of  David  and  Solomon,  this  place  may 

have    been   a   favorite    retreat    during 

the  heat  of  summer ;  and  that  here  the 

former  may  have  often  struck  his  sa- 

\  cred  lyre.     Some  of  the  psalms,  or  a, 

:  least  one  of  them,  (see   Ps.  civ.  25,) 

seem  to  have  been  composed  in  some 

place  which  commanded  a  view  of  the 

Mediterranean ;    and   this  is  the    only 

place,  I  beheve,  in  the  vicinity  of  Jeru 

salem,  that  affords  such  a  view." 

Rama  was  once  a  strongly  fortified 
city,  but  there  is  no  city  here  at  pre- 
sent. A  half-ruined  Mohammedan 
mosque,  which  was  originally  a  Chris 
tian  church,  stands  over  the  tomb  of 
the  prophet ;  besides  which,  a  few  mi- 
serable dwellings  are  the  only  build- 
ings that  remain  on  this  once  celebrated 
spot. 

There  is  a  town  about  thirty  miles 
north-west  of  Jerusalem,  on  the  road 
to  Joppa,  now  called  Ramla,  or  Eamle, 
which  is  described  by  many  geogra- 
phers, and  some  of  the  best  maps,  as 
the  Rama  of  Samuel,  and  the  Arima- 
tliea  of  Joseph.  It  commands  a  view 
of  the  whole  valley  of  Sharon,  from  the 
mountains  of  Jerusalem  to  the  sea,  and 
from  the  foot  of  Carmel  to  the  hills  of 
Gaza. —  Un.  Bib.  Die. 

By  a  beautiful  figure  of  speech,  the 
prophet  introduces  the  mother  weeping 
over  the  tribe,  her  children,  and  with 
them  weeping  over  the  fallen  destiny 
of  Israel,  and  over  the  calamities  about 
to  come  upon  the  land.  Few  images 
could  be  more  striking  than  thus  to  in- 
troduce a  mother,  long  dead,  whose 
sepulchre  was  near,  weeping  bitterly 
over  the  terrible  calamities  that  befell 
her  descendants.  The  language  and  the 
image  aptly  and  beautifully  expressed 
the  sorrows  of  the  mothers  in  Bethle- 
hem, when  Herod  slew  their  infant 
children.  Under  the  cruelty  of  the  ty- 
rant, almost  every  family  was  a  family 
of  tears ;  and  well  might  there  be  la- 
mentation, and  weeping,  and  great 
mourning. 

We  may  remark  here,  that  the  sacred 
writers  were  cautious  of  speaking  of  the 
characters  of  wicked  men.  Here  was 
one  of  the  wor  3t  men  in  the  world,  com- 


A.I>.  l.j 


CHAPTER  11. 


3b 


peareth   in   a   dream  to  Joseph    in  I      20  Sayings,  Arise,  and    take   the 
Egypt,  young  child  and  his  mother,  and  go 


mitting  one  of  the  most  awful  crimes, 
and  yet  there  is  not  a  single  mark  of  ex- 
clamation ;  not  a  single  reference  to  any 
other  part  of  his  conduct;  nothing  that 
could  lead  to  the  knowledge  that  his 
other  conduct  was  not  upright.  There 
is  no  wanton  and  malignant  dragging 
him  into  the  narrative,  that  they  might 
gratify  malice,  in  making  free  with  a 
very  bad  character.  What  was  to  their 
purpose,  they  record ;  what  was  not, 
they  left  to  others.  This  is  the  nature 
of  religion.  It  does  not  speak  evil  of 
others,  except  when  necessary,  nor  then 
does  it  take  pleasure  in  it. 


19.  Herod  was  dead.  See  Note  on 
V.  15.  Herod  left  three  sons,  and  the 
kingdom  was  at  his  death  divided  be- 
tween them.  To  Archelaus  vvas  given 
Judea,  Idumca,  and  Samaria;  to  Philip, 
Batanea,  Trachonitis,  &-c. ;  to  Antipas, 
Galilea  and  Perea.  Each  of  these  waa 
also  called  Herod,  and  these  are  the  in- 
dividuals who  are  so  frequently  referred 
to  in  the  New  Testament  during  the 
ministry  of  the  Saviour  and  the  labors 
of  the  Apostles.  The  following  table 
will  show  at  a  glance  the  chief  con- 
nexions of  this  family,  as  far  as  they 
are  mentioned  in  the  Sacred  history. 


20.  They  are  dead  who  sought,  &.C. 
This  either  refers  to  Plerod  alone,  as  is 
,jot  uncommon,  using  the  plural  num- 
Der  for  the  singular ;  or  it  may  refer  to 
flerod  and  his  son  Antipater.  He  was 
of  the  same  cruel  disposition  as  his  fa- 
ther, and  was  put  to  death  by  his  fa- 
ther about  five  days  before  Iiis  own 
deatii. 


22.  He  heard  that  Archelaus  did 
reign.  Archelaus  possessed  a  cruel  and 
tyrannical  disposition  similar  to  his  fa- 
ther. At  one  of  the  Passovers  he  caused 
three  thousand  of  the  people  to  be  put 
to  death  in  the  temple  and  city.  Foi 
his  crimes,  after  he  had  reigned  nine 
years,  he  was  banished  by  Augustus 
the  Roman  emperor,  '.o  Gaul     where 


36 


MATTHEW. 


lA.  I).  1. 


into  the  land  of  Israel :  for  they  are 
dead  "  which  sought  the  young 
child's  life. 

21  And  he  arose,  and  took  the 
young  child  and  his  mother,  and 
came  into  the  land  of  Israel. 

22  But  when  he  heard  that  Ar- 

a  Ex.4. 19. 

lie  died.  Knowing  his  character,  and 
fearing  that  he  would  not  be  safe  there, 
Joseph  hesitated  about  going  there,  and 
was  directed  by  God  to  go  to  Galilee, 
a  place  of  safety.  IT  The  parts  of  Ga- 
lilee. The  country  of  Galilee.  At  this 
time  the  land  of  Palestine  was  divided 
into  three  parts :  Galilee,  on  the  north ; 
Samaria,  in  the  middle;  and  Judea, 
on  the  south.  Galilee  was  under  the 
government  of  Herod  Antipas,  who 
was  comparatively  a  mild  prince  ;  and 
in  his  dominions  Joseph  might  find 
safety. 

23.  Nazareth.  This  was  a  small  town, 
sittiated  in  Galilee,  west  of  Capernaum, 
and  not  far  from  Cana.  It  was  built 
partly  in  a  valley,  and  partly  on  the  de- 
clivity of  a  hill.  Luke  iv.  29.  A  hill 
is  yet  pointed  out,  to  the  south  of  Naza- 
reth, as  the  one  from  which  the  people 
of  the  place  attempted  to  precipitate  the 
Saviour.  It  was  a  place,  at  that  time, 
proverbial  for  wickedness.  John  iv.  46. 
It  is  now  a  large  village,  with  a  convent 
and  two  churches.  One  of  the  churches, 
called  tJie  church  of  the  Annu7iciation,  is 
the  finest  in  the  lloly  Land,  except  that 
of  the  holy  sepulchre  in  Jerusalem. 

A  modern  traveller  describes  Naza- 
reth as  situated  upon  the  declivity  of  a 
hill,  the  vale  which  spreads  out  before  it 
resembling  a  circular  basin,  encom- 
passed by  mountains.  Fifteen  moun- 
tains appear  to  meet  to  form  an  enclo- 
sure for  this  beautiful  spot,  around  which 
they  rise  hke  the  edge  of  a  shell,  to 
guard  it  against  intrusion.  It  is  a  rich 
and  beautiful  field  in  the  midst  of  barren 
mountains. 

Another  traveller  speaks  of  the  streets 
us  narrow  and  steep,  the  houses,  which 
are  Mat-roofed,  are  about  two  hundred 
and  fifty  in  number,  and  the  inhabi- 
tants he  estimates  at  2000.  The  popu- 
lation of  the  place  is  variously  stated, 
though  the  average  estimate  is  3000; 
of  whom  about  five  hundred  arc  Turks, 
and  the  residue  nominal  Christians. 

A  a  all  testimony  to   the  truth  and 


chelaus  did  reign  in  Judea  in  the 
room  of  his  father  Herod,  he  was 
afraid  to  go  thither :  notwithstand- 
ing, being  warned  of  God  in  a 
dream,  he  turned  aside  into  the 
parts  of'  Galilee : 

23  And  he  came  and  dwelt  in  a 

■       b  c.3.13.  Lu.2.39. 

fidelity  of  the  sacred  narrative  is  im- 
portant, we  have  thought  ourselves  jus- 
tified in  connecting  with  this  article  a 
passage  from  the  journal  of  Mr.  Jowett, 
an  intelligent  modern  traveller ;  espe- 
cially as  it  is  so  full  an  illustration  of  the 
passage  of  Luke  already  cited. 

"  Nazareth  is  situated  on  the  side, 
and  extends  nearly  to  the  foot,  of  a  hill, 
which,  though  not  very  high,  is  rather 
steep  and  overhanging.  The  eye  na- 
turally wanders  over  its  summit,  in 
quest  of  some  point  from  whicli  it 
might  probably  be  that  the  men  of  this 
place  endeavoured  to  cast  our  Saviour 
down,  (Luke  iv.  29,)  but  in  vain :  no 
rock  adapted  to  such  an  object  appears 
here.  At  the  foot  of  the  hill  is  a  mo- 
dest, simple  plain,  surrounded  by  low 
hills,  reaching  in  length  nearly  a  mile ; 
in  breadth,  near  the  city,  a  hundred 
and  fifty  yards ;  but  farther  south,  about 
four  hundred  yards.  On  this  plain  there 
are  a  few  olive  and  fig  trees,  sufficient, 
or  rather  scarcely  sufficient,  to  make 
the  spot  picturesque.  Then  follows  a 
ravine,  vrhich  gradually  grows  deeper 
and  narrower  towards  the  south ;  till, 
after  walking  about  another  mile,  you 
find  yourself  in  an  immense  chasm, 
with  steep  rocks  on  either  side,  from 
whence  you  behold,  as  it  were  beneath 
your  feet,  and  before  you,  the  noble 
plain  of  Esdraelon.  Nothing  can  be 
finer  than  the  apparently  immeasurable 
prospect  of  this  plain,  bounded  on  the 
south  by  the  mountains  of  Samaria. 
The  elevation  of  the  hills  on  which  the 
spectator  stands  in  tliis  ravine  is  very 
great ;  and  the  whole  scene,  when  we 
saw  it,  was  clothed  in  the  most  rich 
mountain-blue  color  that  can  be  con- 
ceived. At  this  spot,  on  the  right  hand 
of  the  ravine,  is  shown  the  rock  to 
which  the  men  of  Nazareth  are  sup- 
posed to  have  conducted  our  Lord,  foi 
the  purpose  of  throwing  him  down 
With  the  Testament  in  our  hands,  \\  o 
endeavored  to  examine  the  probabili 
ties  of  the  sp"*  :  and  I  confess  there  ia 


\.  D.  1. 


CHAPTP^R  III, 


37 


city  called  "  Nazareth  :  that  it  might ' 
be  fulfilled  which  was  spoken  by  | 
the  prophets,  He  siiall  be  called  a  I 
Nazareiie.''  | 

oJno.1.45.     6  Nu.C.13.  Ju.13.5.   1  Sa.l.H.  ! 
Am.2.10-12.  Ac.24.5. 


CHAPTER  HI. 

IN  those    days   came  "=  John    the 
Baptist,  preaching   in  the  wil« 
derness  of  Judea, 

.  c  Lu.3.2.  Jno.1.18. 


nothing  ni  it  which  excites  a  scruple  of 
increduHty  in  my  mind.  The  rock  here 
is  perpendicular  for  about  fifty  feet, 
down  which  space  it  would  be  easy  to 
hurl  a  person  wiio  siiould  be  unawares 
brought  to  the  summit ;  and  his  perish- 
uig  would  be  a  very  certain  conse- 
quence. That  the  spot  might  be  at  a 
considerable  distance  from  the  city  is 
an  idea  not  inconsistent  with  St.  Luke's 
account ;  for  the  expression,  thrusting 
Jesus  out  of  the  cittj,  and  leading  him 
to  the  hroio  of  the  hill  on  ichich  their  city 
was  built,  gives  fair  scope  for  imagining, 
that  in  their  rage  and  debate,  the  Naza- 
renes  might,  witiiout  originally  intend- 
ing his  murder,  press  upon  him  for  a 
considerable  distance  after  they  had 
quitted  the  synagogue.  The  distance, 
as  already  noticed,  from  modern  Naza- 
reth to  the  spot,  is  scarcely  two  miles  ; 
a  space  which,  in  the  fury  of  persecu- 
tion, might  soon  be  passed  over.  Or, 
should  this  appear  too  considerable,  it 
is  by  no  means  certain  but  that  Naza- 
reth may  at  that  time  have  extended 
through  the  principal  part  of  the  plain, 
which  I  have  described  as  lying  before 
the  modern  town.  In  this  case,  the  dis- 
tance passed  over  might  not  exceed  a 
mile.  I  can  sec,  therefore,  no  reason 
for  thinking  otherwise,  than  that  this 
may  be  the  real  scene  where  our  divine 
prophet  Jesus  received  so  great  a  dis- 
honor from  the  men  of  his  own  coun- 
try and  of  his  own  kindred." 

Mr.  Fisk,  an  American  Missionary, 
was  at  Nazareth  in  the  autumn  of  1823. 
His  description  corresponds  generally 
with  that  of  Mr.  Jowett.  He  estimates 
the  population  to  be  from  3000  to  5000, 
viz.  Greeks,  three  hundred  or  four  hun- 
dred families ;  Turks,  two  hundred  ; 
(.atholics,  one  hundred;  Greek  Ca- 
thoHcs,  forty  or  fifty  ;  Maronites,  twen- 
ty or  thirty  ;  say  in  all  seven  hundred 
houses.  %  That  It  mti;ht  he  Jmjilled  which 
VMS  spoken,  &c.  Tiie  words  here  are 
*i"iot  Idund  m  any  of  the  books  of  the 
Old  Testament ;  and  there  has  been 
much  difficulty  in  ascertaining  the 
meaning  of  this  passage.     Sotne  have 

4 


supposed  that  Matthew  meant  to  refer 
to  Judges  xiii.  5,  to  Samson  as  a  type 
of  Christ ;  others  that  he  refers  to  Isa- 
iah xi.  1,  where  the  descendant  of  Jesse 
is  called  "  a  Branch  ;"  in  the  Hebrew 
Netzer.  Some  have  supposed  that  Mat- 
thew refers  to  some  prophecy  which 
was  not  recorded,  but  handed  down  by 
tradition.  But  these  suppositions  are 
not  satisfactory.  It  is  a  great  deal  more 
probable  that  Matthew  refers  not  to 
any  particular  place,  but  to  the  leading 
characteristics  of  the  prophecies  respect- 
ing him.  The  following  remarks  may 
make  this  clear.  1st.  He  does  not  say, 
"  by  the  prophet,"  as  in  ch.  i.  22  ;  ii.  5, 
15,  but  "  bi/  the  prophets,"  meanmg  no 
one  particularly,  but  the  general  cha- 
racter of  the  prophecies.  2d.  The  lead- 
ing and  most  i)rominent  prophecies  re  • 
specting  him  were,  that  he  was  to  be 
of  humble  life  ;  to  be  despised,  and  re- 
jected. See  Isa.  liii.  2,  3,  7,  8,  9,  12. 
Ps.  xxii.  3d.  The  phrase  "  he  shall  be 
called,"  means  the  same  as  he  shall  be. 
4th.  The  character  of  the  people  of  Na- 
zareth was  such  that  they  were  prover- 
bially despised  and  contemned.  John  i. 
46 ;  vii.  53.  To  come  from  Nazareth, 
therefore,  or  to  be  a  Nazarene,  was  the 
same  as  to  be  despised,  and  esteemed 
of  low  birth  ;  to  be  a  root  out  of  dry 
ground,  having  no  form  or  comeliness. 
And  this  was  the  same  as  had  been 
predicted  by  the  prophets.  When  Mat- 
thew says,  therefore,  that  the  prophe- 
cies were  fulfilled,  it  means  that  the 
predictions  of  the  prophets  that  he  should 
be  of  humble  life,  and  rejected,  were 
fully  accomplished  in  his  being  an  inha- 
bitant of  Nazareth,  and  despised  as 
such. 

CHAPTER  III. 
1.  In  those  days.  The  days  here  re- 
ferred to,  cannot  be  those  mentioned  in 
the  preceding  chapter,  for  John  was  bu! 
SLx  months  older  than  Christ.  Perhaps 
Matthew  intended  to  extend  his  narra- 
tive to  the  whole  time  that  Jesus  dwelt 
at  Nazareth ;  and  the  meaning  is,  '  i:x 
those  days  while  Jesus  still  dwelt  at 
Nagareth,^  John  began  to  preach.     It 


38 


MATTHEW. 


LA.  D.  26, 


2  And  saying,  Repent  ye :  for  the        3  For  this  is  he  that  was  spoken 
(lingdom  of  heaven  is  at  hand.  ;  of"  by  the  prophet  Esaias,  saying, 

a  Is.40.3. 


is  not  probable  that  John  began  to  bap- 
tize or  preach  long  before  the  Saviour 
entered  on  his  ministry;  and,  conse- 
quently, from  the  time  that  is  mention- 
ed at  the  close  of  the  second  chapter, 
to  that  mentioned  m  the  beginning  of 
the  third,  an  interval  of  twenty-five  or 
more  years  elapsed.  1i  John  the  Baptist. 
Or  John  the  ba/ptizer — ^so  called  from 
his  principal  office,  that  of  baptizing. 
Baptism,  or  the  application  of  water, 
was  a  rite  well  known  to  the  Jews,  and 
practised  when  they  admitted  proselytes 
to  their  religion  from  heathenism. — 
Lightfoot.  IT  Preaching.  The  word 
tendered  to  preach,  means,  to  proclaim 
in  the  manner  of  a  public  crier  ;  to  make 
proclamation.  The  discourses  recorded 
m  the  New  Testament  are  mostly  brief 
sometimes  a  single  sentence.  They 
were  public  proclainations  of  some  great 
truth.  Such  appear  to  have  been  the 
discourses  of  John,  calling  men  to  re- 
pentanee.  IT  In  the  wilderness  of  Ju- 
dea.  This  country  was  situated  along 
the  Jordan,  and  the  Dead  Sea,  to  the 
east  of  Jerusalem.  The  word  trans- 
lated wilderness,  does  not  denote,  as 
with  tis,  a  place  of  boundless  forests, 
entirely  destitute  of  inhabitants  ;  but  a 
mountainous,  rough,  and  thinly  settled 
country,  covered,  to  some  considerable 
extent,  with  forests  and  rocks,  and  bet- 
ter fitted  for  pasture  than  for  tilling. 
There  were  inhabitants  in  those  places, 
and  even  villages,  btit  they  were  the 
comparatively  unsettled  portions  of  the 
country.  1  Sain.  x.w.  1,  2.  In  the 
time  of  Joshua  there  were  six  cities  in 
what  was  then  called  a  wilderness. 
Joshua  XV.  61,  62. 

2.  Eepent  ye.  Repentance  implies 
sorrow  for  past  offences  (2  Cor.  vii. 
10.) ;  a  deep  sense  of  the  evil  of  sin  as 
committed  against  God  (Ps.  li.  4.) ; 
and  a  full  purpose  to  turn  from  trans- 
gression and  to  lead  a  holy  life.  A  true 
penitent  has  sorrow  for  sin,  not  only 
because  it  is  ruinous  to  his  soul,  but 
chieffy  because  it  is  an  offence  against 
God,  and  is  that  abominable  thing  which 
he  hates.  Jcr.  xliv.  4.  It  is  produced 
by  seeing  the  great  danger  and  misery 
10  which  it  exposes  us  ;  by  seeing  the 
justness  and  holiness  of  God  (Job  xlii. 


6.);  and  by  seeing  that  our  sins  have 
been  committed  against  Christ,  and 
were  the  cause  of  his  death.  Zech.  xii. 
10.  Luke  xxii.  61,  62.  There  are 
two  words  in  the  New  Testament 
translated  repentance  ;  one  of  which 
denotes  a  change  of  mind,  or  a  refor- 
mation of  life  ;  and  the  other  sorroio  or. 
regret  that  sin  has  been  committed. 
The  word  used  here  is  the  former : 
caUing  the  Jews  to  a  change  of  life,  or 
a  reformation  of  conduct.  In  the  time 
of  John,  the  nation  had  become  ex- 
tremely wicked  and  corrupt,  perhaps 
more  so  than  at  any  preceding  period. 
Hence  both  he  and  Christ  began  their 
ministry  by  calling  to  repentance,  li 
The  kingdom  of  heaven  is  at  hand. 
The  phrases,  kingdom  of  heaven 
kingdom  of  Christ ;  and  kingdom  o 
God  ;  are  of  frequent  occurrence  in 
the  Bible.  They  all  refer  to  the  same 
thing.  The  expectation  of  such  a  king 
dom  was  taken  from  the  Old  Testa- 
ment, and  especially  from  Daniel,  ch. 
vii.  13,  14.-  The  prophets  had  told  Oi 
a  successor  to  David  that  should  sit  on 
his  throne.  1  Kings  ii.  4  ;  viii.  25  ; 
Jer.  xxxiii.  17.  The  Jews  expected  a 
great  national  deliverer.  They  sup- 
posed that  when  the  Messiah  should 
appear,  all  the  dead  would  be  raised  ; 
that  the  judgment  would  take  place  ; 
and  that  the  enemies  of  the  Jews 
would  be  destroyed,  and  themselves 
advanced  to  great  national  dignity  and 
honor. 

The  language  in  which  they  were 
accustomed  to  describe  this  event  was 
retained  by  our  Saviour  and  his  apos- 
tles. Yet  they  early  attempted  to  cor- 
rect the  oommon  notions  respecting  his 
reign.  This  was  one  design,  doubtless, 
of  John  in  preaching  repentance.  In- 
stead of  summoning  them  to  military 
exercises,  and  collecting  an  army,  which 
would  have  been  in  accordance  with 
their  expectations,  he  called  them  to  a 
change  of  life  ;  to  the  doctrine  of  re- 
pentance— a  state  of  things  far  more 
accordant  with  the  approach  of  a  king- 
dom of  purity. 

The  phrases  kingdom  of  God  and 
kingdom  of  heaven,  have  Ireen  «up- 
posed  to  have  a  con.siderable  vjiriety  ol 


A.  D.  26. 


CHAPTER  111. 


39 


The  voice  of  one  crying  in  the  wil- 
derness, Prepare  ye  the  way  of  the 
Lord,  make  his  paths  straight. 
4  And  the  same  John  had  his  • 

a2Ki.].8.  Mat. U.S. 


meaning.  Some  have  thought  that 
they  refer  to  the  state  of  things  in  hea- 
ven ;  others,  to  the  personal  reign  of 
Clirist  on  earth ;  others,  that  they 
mean  the  church,  or  the  reign  of 
Christ  in  the  hearts  of  his  people. 
There  can  be  no  doubt  that  there  is 
reference  in  the  words  to  the  condition 
of  things  in  heaven,  after  this  life.  But 
the  church  of  God  is  a  preparatory 
state  to  that  beyond  the  grave  ;  a  state 
in  whicli  Christ  pre-eminently  rules  and 
reigns ;  and  there  is  no  doubt  that  it 
sometimes  refers  to  the  state  of  things 
in  the  church;  and  it  means,  therefore, 
the  state  of  ihintrs  which  the  Messiah 
was  to  set  up — his  sjjiritual  reisin  be- 
gun, ill  the  church  on  earth,  and  com- 
pleted in  heaven. 

The  phrase  would  be  best  translated, 
'  the  reig7i  of  God  draws  near.'  We 
do  not  say  commonly  of  a  kingdom 
that  it  is  moveable,  or  that  it  approaches. 
A  reign  may  be  said  to  be  at  hand  ;  or 
the  time  when  Christ  would  reign  was 
at  hand.  In  this  sense  it  is  meant  that 
the  time  when  Christ  should  reign,  or 
set  up  his  kingdom,  or  begin  his  do- 
minion on  earth,  under  the  Christian 
economy,  was  about  to  commence. 
The  phrase,  then,  should  not  be  con- 
fined to  any  period  of  that  reign,  but 
includes  his  whole  dominion  over  his 
people  on  earth  and  in  heaven. 

In  the  passage  here  it  clearly  means 
that  the  coming  of  the  Messiah  was 
near ;  or  that  the  time  of  the  reign  of 
God  which  the  Jews  had  expected  was 
coming. 

The  word  heaven,  or  heavens,  as  it  is 
in  the  original,  means  sometimes  the 
place,  so  called  ;  and  sometimes  is,  by 
a  figure  of  speech,  put  for  the  Great 
Being  whose  residence  is  there  ;  as  in 
Daniel  iv.  26  ;  "  the  Heavens  do  rule." 
.See  also  Mark  xi.  30.  Luke  .w.  18. 
As  thit  kingdom  was  one  of  purity,  it 
was  proper  that  the  people  should  pre- 
pare themselves  for  it  by  turnint;  from 
their  sins,  and  directing  their  minds  to 
a  suitable  fitness  for  his  reign. 

3.  Tht  prophet  Esaias.  The  pro- 
Diiet  Isaiah,    Esaias  is  the  Greek  mode 


raiment  of  camel's  hair,  and  a  lea- 
thern girdle  about  his  loins  :  and 
his  meat  was  locusts  *  and  wild 
honey. 

6  Le.  11.22. 

of  wrhing  the  name.  This  passage  is 
taken  from  Isaiah  .\1.  3.  It  is  here  said 
to  have  been  spoken  in  reference  to 
John,  the  forerunner  of  Christ.  The 
language  is  such  as  was  familiar  to  the 
Jews,  and  such  as  thej'  would  under- 
stand. It  was  spoken  at  first  with 
reference  to  the  return  from  the  cap- 
tivity at  Babylon.  Anciently  it  was 
customary  in  the  march  of  armies  ro 
send  messengers,  or  pioneers,  before 
them,  to  proclaim  their  approach ;  to 
provide  for  them  ;  to  remove  obstruc- 
tions ;  to  make  roads,  level  hills,  fill 
up  valleys,  &lc.  Isaiah,  describing  the 
return  from  Babylon,  uses  language 
taken  from  that  custom.  A  crier,  or 
herald,  is  introduced.  In  the  vast  de- 
serts that  lay  between  Babylon  and 
Judea,  he  is  represented  as  lifting  up 
his  voice,  and,  with  authority,  com- 
manding a  public  road  to  be  made  for 
the  return  of  the  captive  Jews,  with 
the  Lord  as  their  deliverer.  '  Prepare 
his  ways,  make  them  straight,  says 
he  ;'  or,  as  Isaiah  adds,  '  Let  the  val- 
leys be  e.xalted,  or  filled  up,  and  the 
hills  be  levelled,  and  a  straight,  level 
highway  be  prepared,  that  they  may 
march  with  ease  and  safety.'  See  my 
Notes  on  Isa.  .\1. 

As  applied  to  John,  it  means,  that  h(. 
was  sent  to  remove  obstructions,  and 
to  prepare  the  people  for  the  coming  of 
the  IVIessiah ;  hke  a  herald  going  be- 
fore an  army  on  the  march,  to  make 
preparations  for  their  coming. 

4.  His  raiment,  of  camefs  hair.  His 
clothing.  This  is  not  the  fine  hair  of 
the  camel  from  which  our  elegant  cloth 
is  made,  called  camlet;  nor  the  mort 
elegant  stuff,  brought  from  the  Eas\ 
Indies,  under  the  name  of  camel's  hair: 
but  the  long,  shaggy  hair  of  the  camel, 
from  which  a  coarse,  cheap  cloth  is 
made,  still  worn  by  the  poorer  classci 
in  the  East,  and  by  monks.  This  dross 
of  the  camel's  hair,  and  a  leathern  gir- 
dle, it  seems,  was  the  common  dress 
of  the  prophets.  2  Kings,  i.  8.  Zech. 
.xiii.  4.  IT  Hh  meat  was  locusts.  His 
food.  These  constituted  the  food  of  the 
common  people.    Among  the  Greeks. 


5  Then  went  out  to  him  Jerusa- 
lem, and  all  Judea,  and  all  the  re- 
gion round  about  Jordan, 


MATTHEW.  [A.  D.26 

6  And  were  baptized  of  him  in 
Jordan,  confessing*  their  sins. 

7  But  when  he  saw  many  of  the 
a  Ac.1.5.  2.38.  19.4,5,18. 


the  vilest  of  the  people  used  to  eat  them ; 
and  the  fact  that  John  made  his  food  of 
them  is  significant  of  his  great  poverty 
and  humble  life.  The  Jews  were  al- 
lowed to  eat  them.  Lev.  xi.  22.  Lo- 
custs are  fl)'ing  insects,  and  are  of  va- 
rious kinds.  The  green  locusts  are 
about  two  inches  in  length,  and  about 
the  thickness  of  a  man's  finger.  The 
common  brown  locust  is  about  three 
inches  long.  The  general  form  and 
appearance  of  the  locust  is  not  unlike 
the  grasshopper.  They  were  one  of 
the  plagues  of  Egypt  (Ex.  x.) .  In  east- 
ern countries  they  are  very  numerous. 
They  appear  in  such  quantities  as  to 
darken  the  sky,  and  devour  in  a  short 
time  every  green  thing.  The  whole  earth 
is  sometimes  covered  with  them  for 
many  leagues.  Joel  i.  4.  Isa.  xxxiii.  4,  5. 
"  Some  species  of  the  locust  are  eaten 
at  this  day  in  eastern  countries,  and 
are  even  esteemed  a  delicacy  when 
properly  cooked.  After  tearing  off  the 
legs  and  wings,  and  taking  out  the  en- 
trails, they  stick  them  in  long  rows 
upon  wooden  spits,  roast  them  at  the 
fire,  and  then  proceed  to  devour  them 
with  great  zest.  There  are  also  other 
ways  of  preparing  them.  For  exam- 
ple :  they  cook  them  and  dress  them  in 
oil ;  or,  having  dried  them,  they  pul- 
verize them,  and  when  other  food  is 
scarce,  make  bread  of  the  meal.  The 
Bedouins  pack  tliem  with  salt,  in  close 
masses,  which  they  carry  in  their  lea- 
thern sacks.  From  these  they  cut 
slices  as  they  may  need  them.  It  is 
singular  that  even  learned  men  have 
suffered  themselves  to  hesitate  about 
understanding  these  passages  of  the  lit- 
eral locust,  when  the  fact  that  these  are 
eaten  by  the  orientals  is  so  abundantly 
proved  by  the  concurrent  testimony  of 
travellers.  One  of  them  says,  they  are 
brought  to  market  on  strings  in  all  the 
cities  of  Arabia,  and  that  he  saw  an 
Arab  on  mount  Sumara,  who  had  col- 
lected a  sack  full  of  them.  They  are 
prepared  in  different  ways.  An  Arab 
m  Egypt,  of  whom  he  requested  that 
he  \\ould  immediately  cat  locusts  in  his 
presence,  threw  them  upon  the  glowing 
eoals ;  and  after  bs  supposed  they  were 


roasted  enough,  he  took  them  by  the 
legs  and  head,  and  devoured  the  re- 
mainder at  one  mouthful.  When  the 
Arabs  have  them  in  quantities,  they 
roast  or  dry  them  in  an  oven,  or  boil 
them  and  eat  them  with  salt.  The 
Arabs  in  the  kingdom  of  Morocco  boil 
the  locusts ;  and  the  Bedouins  eat  lo- 
custs, which  are  collected  in  great  quan- 
tities in  the  beginning  of  April,  when 
they  are  easily  caught.  After  having 
been  roasted  a  little  upon  the  iron  plate 
on  which  bread  is  baked,  they  are  dried 
in  the  sun,  and  then  put  into  large  sacks, 
with  the  mixture  of  a  little  salt.  They 
are  never  served  up  as  a  dish,  but  every 
one  takes  a  handful  of  them  when  hun- 
gry."—  Un.  Bib.  Die.  T  JVild  honey. 
This  was  probably  the  honey  that  he 
found  in  the  rocks  of  the  wilderness. 
Palestine  was  often  called  the  land 
flowing  with  milk  and  honey.  Ex.  iii. 
8,  17 ;  xiii.  5.  Bees  were  kept  with 
great  care  ;  and  great  numbers  of  therr 
abounded  in  the  fissures  of  trees  and 
the  clefts  of  rocks.  There  is  also  e 
species  of  honey  called  wild-honey,  or 
wood-honey  (1  Sam.  xiv.  27,  margin), 
or  honey-dew,  produced  by  certain  lit- 
tle insects,  and  deposited  on  the  leaves 
of  trees,  and  flowing  from  them  in  great 
quantities  to  the  ground.  See  1  Sam, 
xiv.  24 — 27.  This  is  said  to  be  produc- 
ed still  in  Arabia ;  and  perhaps  it  was 
this  which  John  lived  upon. 

5.  Jerusalem.  The  people  of  Jeru- 
salem, 'i  All  Judea.  Many  peopk' 
from  Judea.  It  does  not  mean  that  ht 
erally  all  the  people  went,  but  that  greai 
multitudes  went.  It  was  general.  Je 
nisalem  was  in  the  part  of  the  country 
called  Judea.  Judea  was  situated  on 
the  west  side  of  the  Jordan.  See  Note 
Matt.  ii.  22.  H  Eegion  nhotit  Jordan 
On  the  east  and  west  side  of  the  river 
Near  to  Jordan. 

G.  Were  baptized.  Thp  word  hap 
tize  signifies  originally  to  tms^e.  to  dye 
to  stairi,  as  those  who  dye  c.'othes.  Ii 
here  means  to  cleanse  or  wash  any  thing 
by  the  application  of  water.  S«e  Note 
Mark  vii.  4.  Washing,  or  ablution,  W3> 
much  in  use  among  the  Jews,  as  on*" 
of  the  rites  of  their  leligion.      Nunt 


A.  D.  26.T 


CHAPTER  III. 


U 


Pharisees  and  Sadduceescome  to  his   baptism,  he  said  untotheni,0  genera 


XLX.  7.  Heb.  ix.  10.  It  was  not  cus- 
tomary, however,  among  them  to  bap- 
lize  those  who  were  converted  to  the 
Jewish  religion  until  after  the  Babylon- 
ish captivity.  At  the  time  of  John,  and 
for  some  time  previous,  they  had  been 
accustomed  to  administer  a  rite  of  bap- 
tism, or  washma:,  to  those  who  became 
proselytes  to  tlieir  religion;  that  is, 
who  were  converted  from  being  Gen- 
tiles. This  was  done  to  signify  that 
they  renounced  the  errors  andworship 
of  the  Pagans,  and  as  significant  of 
their  becoming  pure  by  embracing  a 
new  religion.  It  was  a  solemn  rite  of 
washing,  significant  of  cleansing  from 
their  former  sins,  and  purifying  them 
for  the  pecuUar  service  of  Jehovah. 
John  found  this  custom  in  use  ;  and  as 
he  was  calling  the  Jews  to  a  new  dis- 
pensation, to  a  change  in  their  form  of 
religion,  he  administered  this  rite  of 
baptism,  or  washing,  to  signify  the 
cleansing  from  their  sins,  and  adopting 
the  new  dispensation,  or  the  fitness  for 
the  pure  reign  of  the  Messiah.  They 
applied  an  old  ordinance  to  a  new 
purpose.  As  it  was  used  by  John  it 
was  a  significant  rite,  or  ceremony,  in- 
tended to  denote  the  putting  away 
of  impurity,  and  a  purpose  to  be  pure 
in  heart  and  fife.  The  Hebrew  word 
[Tabal)  which  is  rendered  by  the  word 
baptize,  occurs  in  the  Old  Testament 
in  the  following  places,  viz  :  Lev.  iv.  6  ; 
xiv.  6,  51.  Num.  xLx.  18.  Ruth  ii.  14. 
Ex.  xii.  22.  Deut.  xxxiii.  24.  Eze.  xxiii. 
15.  Job  ix.  31.  Lev.  Lx.  9.  1  Sam. 
xiv.  27.  2  Kings  v.  14  ;  viii.  15.  Gen. 
xxxvii.  31.  Joshua  iii.  15.  It  occurs 
in  no  other  places  ;  and  from  a  careful 
examination  of  these  passages,  its  mean- 
ing among  the  Jews  is  to  be  derived. 
From  these  passages  it  will  be  seen  (hat 
its  radical  meaning  is  not  to  sprinkle,  or 
to  immerse.  It  is  to  dip,  commonly 
for  the  purpose  of  sprinkling,  or  for 
some  other  purpose.  Thus,  to  dip  the 
finger,  i.  e.  a  part  of  the  finger,  in  blood 
— enough  to  sprinkle  with.  Lev.  iv.  6. 
To  dip  a  hving  bird,  and  cedar  wood, 
and  scarlet,  and  hyssop,  in  the  blood  of 
the  bird  that  was  killed,  for  the  purpose 
of  sprinkling ;  where  it  could  not  be 
that  all  these  should  be  immersed  in  the 
61ood  of  a  single  bird.  To  dip  hyssop 
in  the  water,  to  sprinkle  with.  Num. 
six.  18.     To  dip  a  portion  of  bread  in 


vinegar.  Ruth  ii.  14.  To  dip  the  feet 
in  oil  —  an  emblem  of  plenty.  Deut. 
xxxiii.  24.  To  dye,  or  stain.  Eze.  .xxiii 
15.  To  plunge  irUo  a  ditch,  so  as  tc 
defile  the  clothes.  Job  Lx.  31.  To  dip 
the  end  of  a  staff  in  honey.  1  Sam.  xiv, 
27.  To  dip  in  Jordan  —  a  declaration 
respecting  Naaman  the  Syrian.  2  Kings 
v.  14.  Ihe  direction  of  the  prophet 
was  to  wash  himself,  ver.  10.  This 
shows  that  he  understood  washi7ig  and 
baptizi7ig  to  mean  the  same  thing.  To 
dip  a  towel,  or  quili,  so  as  to  spread  it 
on  the  face  of  a  rnan  to  smother  him. 
2  Kings  viii.  15.  In  none  of  these 
cases  can  it  be  shown  that  the  meaning 
of  the  word  is  to  immerse  entirely.  But 
in  nearly  all  the  cases,  the  notion  of  ap- 
plying the  water  to  a  part  only  of  the 
person  or  object,  though  it  was  by  dip- 
ping, is  necessarily  to  be  supposed. 

In  the  New  Testament  the  word,  in 
various  forins,  occurs  eighty  times  ;  fif- 
ty-seven with  reference  to  persons.  Of 
these  fifty-seven  times,  it  is  followed 
by  "in"  (tv)  18  times,  as  in  water,  ?« 
the  desert,  i7i  Jordan ;  9  times  by 
"into"  (tij) ,  as  into  the  name,  &c., 
into  Christ ;  once  it  is  followed  by  tirt 
(Actsii.  38.)  and  twice  by  "for"  (urt?). 
1  Cor.  XV.  29. 

The  following  remarks  may  be  made 
in  view  of  the  investigation  of  the  mean- 
ing of  this  word.  1st.  That  in  baptism 
it  IS  possible,  perhaps  probable,  that  the 
notion  of  dipping  would  be  the  one  that 
would  occur  to  a  Jew.  2d.  It  would 
Tiot  occur  to  him  that  the  word  meant 
of  necessity  to  dip  entirely,  or  complete- 
ly to  immerse.  3d.  The  notion  of  wash- 
ing would  be  the  one  which  would  most 
readily  occur,  as  connected  whh  a  re- 
ligious rite.  See  the  cases  of  Naa- 
nmn,  and  Mark  vii.  4.  (Greek.)  4th.  It 
cannot  be  proved  from  an  examination 
of  the  passages  in  the  Old  and  New 
Testaments,  that  the  idea  of  a  complete 
immersion  ever  was  connected  with  the 
word,  or  that  it  ever  in  any  case  occur- 
red. If  they  went  into  the  water,  still 
it  is  not  proved  by  that,  that  the  only 
mode  of  baptism  was  by  immersion,  as 
it  might  have  been  by  pouring,  though 
they  were  in  the  water.  5th.  It  is  not 
positively  enjoined  anywhere  in  the 
New  Testament  that  the  only  mode  oi 
baptism  shall  be  by  an  entu-e  subn^pr- 
sion  of  the  body  under  water.    Without 


42 


MATTHEW. 


[A.  D.  26 


'ioh*  of  vipers,  who  hath  warned  you  '      8  Bring   forth    therefore   fruits 
to  '  llee  from  the  wrath,  to  come  ■?      !  meet  for  repentance  : 

«  Is  59..5.  c. 12.34.  23.33.  Lu.3.7.     b  Je.51.6.  '  or,  cmswcrable  to  amendment  of  life. 

Ro.l.]8. 


such  a  precept,  it  cannot  be  made  obli- 
gatory on  people  of  all  ages,  nations, 
and  climes,  even  if  it  were  probable 
that  in  the  mild  cUmate  of  Judea  it  was 
the  us  lal  mode. 

The  river  Jordan  is  the  eastern  boun- 
dary of  Palestine  or  Judea.  It  rises  in 
mount  Lebanon,  on  the  north  of  Pales- 
tine, and  runs  in  a  southerly  direction, 
under  ground,  for  thirteen  miles,  and 
then  bursts  forth  with  a  great  noise  at 
Cesarea  Philippi.  It  then  unites  with 
two  small  streams,  and  runs  some  miles 
farther,  and  empties  into  the  lake  i)/e- 
rom.  From  this  small  lake  it  flows  13 
miles,  and  then  falls  into  the  lake  Gen- 
nesarcth,  otherwise  called  the  sea  of 
Tiberias,  or  the  sea  of  Galilee.  Through 
the  middle  of  this  lake,  which  is  15 
miles  long  and  from  6  to  9  broad,  it 
flows  undisturbed,  and  preserves  a 
southerly  direction  for  about  70  miles, 
and  then  falls  into  the  Dead  Sea. 

The  Jordan,  at  its  entrance  into  the 
Dead  Sea,  is  about  ninety  feet  wide.  It 
flows  in  many  places  whh  great  rapidi- 
ty, and  when  swollen  by  rains  pours 
like  an  impet\ious  torrent.  It  formerly 
regularly  overflowed  its  banks  in  time 
of  harvest,  that  is,  in  March,  in  some 
places  six  hundred  paces.  Josh.  iii.  15. 
1  Chron.  xii.  15.  These  banks  are 
covered  with  small  trees  and  shrubs, 
and  afford  a  convenient  dwelling  for 
wild  beasts.  Allusion  is  often  made  to 
these  thickets  in  the  sacred  scriptures. 
Jer.  .xli.x.  19;  1.44. 

7.  Pharisees  and  Saddticees.  The 
Jews  were  divided  into  three  great 
sects,  the  Pharisees;  the  Sadducees; 
and  the  Essenes.  In  addition  to  these, 
some  smaller  sects  are  mentioned  in 
the  New  Testament,  and  by  Josephus: 
the  Herodians,  probably  pohtical  friends 
of  Herod ;  the  Galileans,  a  branch  of 
the  Pharisees ;  and  the  Therapeuta?,  a 
branch  of  the  Essenes,  but  converts 
from  the  Greeks.  The  principal  of 
these  sects  are  supposed  to  have  ongi- 
natcd  about  150  years  before  Christ,  as 
tiiey  are  mentioned  by  Josephus  at 
about  that  time  in  his  history.  Of 
course  nothing  is  said  of  them  in  the 
Old   Testainer:,  as  that  was  finished 


about  400  years  before  the  Christian 
era. 

I.  The  Pharisees  were  the  most 
numerous  and  wealthy  sect  of  the  Jews. 
They  derived  their  name  from  the  He- 
brew word  Pharash,  which  signifies  to 
set  apart,  or  to  separate,  because  they 
separated  themselves  from  the  rest  ot 
their  countrymen,  and  professedly  de- 
voted themselves  to  peculiar  strictness 
in  religion.  Their  leading  tenets  were 
the  following : — that  the  world  was  gov- 
erned by  fate,  or  by  a  fixed  decree  of 
God  ;  that  the  souls  of  men  were  im 
mortal,  and  were  either  eternally  happy 
or  miserable  beyond  the  grave  ;  that 
the  dead  would  be  raised ;  that  there 
were  angels,  good  and  bad  ;  that  God 
was  under  obligation  to  bestow  peculiar 
favor  on  the  Jews ;  and  that  they  were 
justified  by  the  merits  of  Abraham  or 
by  their  own  conformity  to  the  law. 
They  were  proud,  haughty,  self-right- 
eous, and  held  the  common  people  in 
great  disrespect.  John  vii.  49.  They 
sought  the  offices  of  the  state,  and  ai 
fected  great  dignity.  They  were  os 
tentatious  in  their  religious  worship- 
praying  in  the  corners  of  the  streets, 
and  seeking  publicity  in  the  bestow- 
ment  of  alms.  They  sought  principally 
external  cleanliness ;  and  dealt  much 
in  ceremonial  ablutions  and  washing. 

Some  of  the  laws  of  Moses  they 
maintained  very  strictly.  In  addition 
to  the  written  laws,  they  held  to  a  mul- 
titude which  they  maintained  had  come 
down  from  Moses  by  tradition.  These 
they  felt  themselves  as  much  bound  to 
observe  as  the  written  law.  Under  the 
influence  of  these  laws,  they  washed 
themselves  before  meals  whh  great 
scrupulousness ;  they  fasted  twice  a 
week — on  Thursday,  when  they  sup- 
posed Moses  ascended  mount  Sinai. 
and  on  Monday,  when  he  descended; 
they  wore  broad  phylacteries,  and  en 
larged  the  fringe  or  borders  of  their 
garments  ;  they  loved  the  chief  rooms 
at  feasts,  and  the  chief  seats  in  the 
synagogues.  They  were  in  general  a 
corrupt,  hypocritical,  office-seeking, 
haughty  class  of  men.  There  are, 
however,   some  honorable   exception? 


A..  D.  -^tJ.]  CHAPTER  III.  43 

9  And  th  nk  not   to   say  within  j  yourselves,  We   have  Abraham  to 


rficorded.  Acts  v.  34.  Perhaps  also, 
Mark  xv.  43.  Luke  ii.  25 ;  xxiii.  51. 
.Tohn  xix.  38.39-42,  iii.  1.  vii.  50. 

II.  The  Sadducees  r'u  supposed  to 
nave  taken  their  name  from  Sadok, 
who  flourished  about  260  years  before 
the  Christian  era.  He  was  a  pupil  of 
Antigonus  Sochouus,  president  of  the 
sanhedrim,  or  great  council  of  the  na- 
tion. He  had  taught  the  duty  of  serv- 
ing God  disinter estedlij,  without  the 
hope  of  reward,  or  the  fear  of  punish- 
ment. Sadok,  not  properly  understand- 
ing the  doctrine  of  his  master,  drew  the 
inierence  that  there  was  no  future  state 
of  rewards  or  punishments  ;  and  on  this 
belief  he  founded  the  sect.  The  other 
notions  which  they  held,  all  to  be  traced 
to  this  leading  doctrine,  were :  1st. 
That  there  is  no  resurrection,  neither 
angel  nor  spirit  (?ilatt.  xxii.  23.  Acts 
xxiii.  8) ;  and  that  the  soul  of  man 
perishes  with  the  body.  2d.  They  re- 
jected the  doctrine  of  fate.  3d.  They 
rejected  all  traditions,  and  professed  to 
receive  only  the  books  of  the  Old  Tes- 
tament. 

They  were  far  less  numerous  than 
the  Pharisees,  but  their  want  of  num- 
bers was  compensated,  in  some  degree, 
by  their  wealth  and  standing  in  society. 
Though  they  did  not  generally  seeA: 
office,  yet  several  of  them  were  ad- 
vanced to  the  high-priesthood. 

III.  The  Esse.nes,  a  third  sect  of  the 
Jews,  are  not  mentioned  in  the  New 
Testament.  Tlicy  differed  from  both 
the  Pharisees  and  Sadducees.  They 
were  Jewish  monks  or  hermits,  pass- 
ing their  time  httle  in  society,  but 
mostly  in  places  of  obscurity  and  re- 
tirement. It  is  not  probable,  therefore, 
that  our  Saviour  often,  if  ever  en- 
countered them  ;  and  this,  it  is  sup- 
posed, is  the  reason  why  they  are  not 
mentioned  in  the  New  Testament. 

They  were  a  contemplative  sect, 
having  little  to  do  with  the  common  bu- 
siness of  life.  The  property  which  they 
possessed  they  held  in  common.  They 
denied  themselves  generally  of  the 
usual  comforts  of  lite,  and  were  ex- 
ceedingly strict  in  the  observance  of  tie 
duties  of  religion.  They  were  ge  \e- 
rally  more  pure  than  the  rest  of  the 
Jews,  and  appear  to  have  been  ai  an- 
nmbitions,  a  modest,  and  retirir;  xon 
.if  people.     The  two  sexes  wer       it  in 


company,  except  on  the  Sabbath,  when 
they  partook  of  their  coarse  fare,  bread 
and  salt  only,  together.  They  prac- 
tised dancing  in  their  worship.  Few  ol 
them  were  married  ;  they  were  opposed 
to  oaths  ;  and  asserted  that  slavery  was 
repugnant  to  nature.  In  regard  to  doc 
trine,  they  did  not  differ  materially  from 
the  Pharisees,  except  that  they  objected 
to  the  sacrifices  of  slain  animals,  and  of 
course  did  not  visit  the  temple,  and 
were  not,  therefore,  likely  to  come  into 
public  contact  with  the  Saviour.  Thoy 
perpetuated  their  sect  by  proselytes, 
and  by  takmg  orphan  children  to  train 
up. 

The  other  sects  of  the  Jews  were 
too  insignificant  to  demand  any  particu- 
lar notice  here.  It  may  be  said  of  the 
Jews  generally  that  they  possessed  lit- 
tle of  the  spirit  of  religion  ;  that  they 
had  corrupted  some  of  the  most  impor- 
tant doctrines  of  the  Bible  ;  and  that 
they  were  an  ignorant,  proud,  ambi- 
tious, and  sensual  people.  There  was 
great  propriety,  therefore,  ui  John's 
proclaiming  the  necessity  of  repentance. 

Generation  of  vipers.  Vipers  are  a 
species  of  serpents.  They  are  from 
two  to  five  feet  in  length,  and  about  an 
inch  thick,  with  a  flat  head.  They  are 
of  an  ash  or  yellowish  color,  speckled 
with  long  brown  spots.  There  is  no 
serpent  that  is  more  poisonous  than 
their  bite.  The  person  bitten  swells  up 
almost  immediately,  and  falls  down 
dead.  See  Acts  .xxviii.  6. — 'The  word 
serpent,  or  viper,  is  used  to  denote  both 
cunning  and  malignancy.  In  the  phrase, 
be  ye  wise  as  serpents,  it  means  be  pru- 
dent, or  wise,  referring  to  the  account 
in  Genesis  iii.  1 — 6.  Among  the  Jews 
the  serpent  was  regarded  as  the  symbol 
of  cunning,  circumspection,  and  pru- 
dence. He  was  so  regarded  in  the 
Egyptian  hieroglyphics.  In  the  phrase 
"  generation  of  vipers,"  Matt.  xii.  34 
the  viper  is  the  symbol  of  wickedness, 
of  envenomed  malice — a  symbol  drawn 
from  the  venom  of  the  serpent.  It  is 
not  quite  certain  in  which  of  these  senses 
the  phrase  is  used  in  this  place  ;  proba- 
bly to  denote  their  malignancy  and 
wickedness.  See  Matt.  xii.  34 ;  xxiii 
33.  IT  Wrath  to  come.  John  expresses 
his  astonishment  that  sinners  so  hard- 
ened and  so  hypocritical  as  they  were 
should  have  been  induced  to  flee  from 


u 


MATTHEW. 


[A.  D.26 


our  father  :  for  I  say  unto  yju,  that  10  And  now  also  the  axe  is  laid 
God  is  able  of  these  stones  to  raise  unto  the  root  of  the  trees  :  therefore 
np  children  unto  Abraham.  j  every  tree  which  bringeth  not  forth 


coming  wrath.  The  wrath  to  come 
means  the  divine  indignation,  or  the 
punishment  that  will  come  on  the  guilty. 
See  1  Thess.  i.  10,  2;    i.  8,  9. 

8.  Bring  forth,  therefore,  fruit.i,  &c. 
That  is,  the  proper  fruits  of  reforma- 
tion, the  proper  evidence  that  you  are 
sincere.  Do  not  bring  your  cunning 
and  dissimulation  to  this  work ;  carry 
not  your  hypocrisy  inte  your  professed 
repentance  ;  but  evince  your  sincerity 
by  forsaking  sins,  and  thus  gii'j  evi- 
dence that  this  crowding  to  Jordan  is 
not  some  act  of  dissimulation.  No  dis- 
course could  have  been  more  appropri- 
ate or  more  cutting,  "if  Fruits.  Con- 
duct. See  Matt.  vii.  16—19.  IT  3Ieet 
for  repentance.  Fit  for  repentance ; 
appropriate  to  it — the  proper  expression 
of  repentance. 

9.  And  think  not  to  say,  &c.  They 
regarded  it  as  sufficient  righteousness 
that  they  were  descended  from  so  holy 
a  man  as  Abraham.  They  deemed  it 
as  such  an  honor  that  it  would  go  far  to 
justify  all  his  descendants.  John  viii. 
33 — 37,  53.  John  assured  them  that 
tills  was  a  matter  of  small  consequence 
in  the  sight  of  God.  Of  the  very  stones 
of  the  Jordan  he  could  raise  up  children 
to  Abraham.  The  meaning  seems  to 
be  this :  God,  from  these  stones,  could 
more  easily  raise  up  those  who  should 
be  worthy  children  of  Abraham,  or  be 
like  him,  than  simply,  because  you  are 
descendants  of  Abraham,  make  you, 
who  are  proud  and  hypocritical,  sub- 
jects of  the  Messiah's  kingdom.  Or, 
mere  nativity,  or  the  privileges  of  birth, 
avail  nothing  where  there  is  not  right- 
eousness of  hfe.  Some  have  supposed, 
however,  that  bj'  these  stones  he  meant 
the  Roman  soldiers,  or  the  heathen, 
who  might  also  have  attended  on  his 
ministry ;  and  that  God  could  of  than 
raise  r.p  children  to  Abraham. 

10.  The  axe  is  laid  at  the  root  of  the 
tree.  Laying  the  axe  at  the  root  of  a 
tree  is  intended  to  denote  that  the  tree 
is  to  be  cut  down.  It  was  not  merely  to 
be  trimmed,  to  be  cut  about  the  liinhs, 
out  the  very  tree  itself  was  to  be  struck. 
That  is,  a  searching,  trying  kind  of 
preaching  has  been  c(jmmenced.  A 
kingdom  of  justice  is  to  be  set  up. 


Principles  and  conduct  are  to  be  inves- 
tigated. No  art,  no  dissimulations,  are 
to  be  successful.  Men  are  to  be  tried 
by  their  Hves,  not  by  birth,  or  profes- 
sion. They  who  are  not  found  to  bear 
this  test,  are  to  be  rejected.  The  very 
root  shall  feel  the  hlow,  and  the  fruitless 
tree  shall  fall.  This  is  a  beautiful  and 
very  striking  figure  of  speech,  and  a 
very  direct  threatening  of  future  wrath. 
John  regarded  them  as  making  a  fair 
and  promising  profession,  as  trees  do  in 
hlossom.  But  he  told  them,  also,  that 
they  should  hess  fruit  as  well  as  flowers. 
Their  professions  of  repentance  were 
not  enough.  They  should  show,  by  a 
holy  hfe,  that  their  profession  was 
genuine. 

11.  Whose  shoes  I  am,  not  worthy  to 
hear.  The  word  here  translated  shoes, 
has  a  signification  different  from  what  it 
has  in  our  language.  At  first,  in  order 
to  keep  the  feet  from  the  shaip  stones, 
or  the  burning  sand,  small  pieces  of 
wood  were  fastened  to  the  soles  of  the 
feet,  called  sandals.  Leather,  or  skina 
of  beasts  dressed,  afterwards  were  used. 
The  foot  was  not  covered  at  all ;  but 
the  sandal,  or  piece  of  leather,  or  wood, 
was  bound  by  thongs. 

The  following  cuts  will  give  an  idea 
of  the  early  form  of  the  shoe,  or  sandal, 
and  of  the  thongs  or  latchets  by  which 
they  were  bound;  and  will  serve  to 
explain  this  and  other  passages  of  the 
New  Testament,  when  reference  is 
made  to  them.  The  first  is  taken  from 
ancient  Egyptian  monuments. 


We  subjoin  other  forms  of  leathai 
sandals,  and  such  as  are  still  in  com- 
mon use  in  many  countries  of  the  east 


/L  D.  26.] 


CHAPTER  II. 


«) 


good  fruit,  is"  hewn  down,  and  cast  1  cometh  after  Tne  is  mightier  than  I, 
into  the  fire.  |  whose   shoes  I  am   not  worthy  to 

11  I    indeed    baptize   you    with    bear :  he   shall  baptize  you'  with 


water*  unto  repentance  :  but  he  that 
aJno.l5.G.     6  Lu.3.10.    Ac.19.4. 


The  wooden  sandal  is  much  worn  in 
Arabia,  Judea,  and  Egypt.  It  has  a 
raised  heel  and  toe,  as  represented  in 
the  following  cuts ;  and,  though  often 


ftrpcnsive  and  neat,  it  was  usually  a 
cheap,  coarse,  and  very  clumsy  article. 
The  people  put  off  these  when  they 
entered  a  house,  and  put  them  on  when 
they  left  it.  To  loose  and  bind  on  san- 
dals, on  such  occasions,  was  the  busi- 
ness of  the  lowest  servants ;  and  their 
office  was,  to  loose  and  carry  about  their 
masters'  sandals.  The  expression  here, 
then,  was  an  expression  of  great  humi- 
lity ;  and  John  says  that  he  was  not  wor- 
thy to  be  the  servant  of  him  who  should 
come  after  him.  ^ Shall  baptize  you. 
Shall  send  upon  you  the  Holy  Spirit. 
The  Spirit  of  God  is  frequently  repre- 
Bented  as  being  poured  out  upon  his  peo- 
ple. Prov.  i.  23  ;  Isa.  xliv.  3 ;  Joel  ii.  28, 
29:  Acts  ii   17    18.    The  baptism  of 


the  Holy  Ghost,  and  with  fire : 

c  Ac.l.'i. 


the  Holy  Spirit  is  the  same,  therefore 
as  the  sending  of  his  influences  to  con- 
vert, purify,  and  guide  the  soul.  ^  The 
Holy  Ghost.  The  third  person  of  the 
adorable  Trinity,  whose  office  it  is  to 
enlighten,  renew,  sanctify,  and  com- 
fort the  soul.  He  was  promised  by  tlie 
Saviour  to  convince  of  sin.  John  .xvi.  8. 
To  enlighten  or  teach  the  disciples. 
John  xiv.  26  ;  xvi.  13.  To  comfort  them 
in  the  absence  of  the  Saviour.  John 
xiv.  18  ;  xvi.  7.  To  change  the  heart. 
Titus  iii.  5.  To  be  baptized  with  the 
Holy  Ghost  means  that  the  Messiah 
would  send  upon  the  world  a  far  more 
powerful  and  mighty  influence  than  had 
attended  the  preaching  of  John.  Many 
more  would  be  converted.  A  mighty 
change  would  take  place.  His  minis 
try  would  not  aftect  the  external  life 
only,  but  the  heart,  the  motives,  the 
soul ;  and  produce  rapid  and  perinanent 
changes  in  the  lives  of  men.  See  Acts 
ii.  17,  18.  ^  With  fire.  This  expres- 
sion has  been  very  variously  understood. 
Some  have  supposed  that  he  refers  to 
the  afflictions  and  persecutions  with 
which  men  would  be  tried  under  the 
gospel ;  others,  that  the  word  fire 
means  judgment  or  wrath.  A  part  of 
his  hearers  he  would  baptize  with  the 
Holy  Ghost,  but  the  wicked  with  fire 
and  vengeance.  Fire  is  a  symbol  of 
vengeance.  See  Isa.  v.  24,  Ixi.  2,  l.xvi. 
24.  If  this  be  the  meaning,  as  seems 
to  be  probable,  then  John  says  that  the 
ministry  of  the  Messiah  would  be  far 
more  powerful  than  his  was.  It  would 
be  more  searching  and  trying ;  and 
they  who  were  not  fitted  to  abide  the 
test,  would  be  cast  into  eternal  fire. 
Some  have  supposed,  however,  that  by 
fire,  here,  he  intends  to  denote  that  hia 
ministry  would  be  refining,  powerful, 
purifying,  as  fire  is  sometimes  an  em- 
blem of  purity.  Mai.  iii.  2.  It  is  dif- 
ficult to  ascertain  the  precise  meaning 
further  than  that  his  ministry  would  be 
very  trying,  purifying,  searching.  Mul- 
titudes would  be  converted  ;  and  those 
who  were  not  true  penite/its  should  not 
be  able  to  abide  the  trial,  and  should 
be  driven  awav. 


m 


12  Whose  fan  is  in  his  hand,  and 


MATTHEW.  [A.D.  30 

he  will  thoroughly  purge  °  his  floor. 
a  Mal.3.2,3. 


12.  His  fan.     It  seems  probable  that 


this  was    some    portable    instrument, 


A.  D.  30.]  CHAPTER  111. 

and  gather  his  wheat  into  the 
garner;  but  he  will  burn  up  the 
chaff"  with  unquenchable  fire. 

13  Then  cometh  Jesus  from 
Galilee  to  Jordan,  unto  John,  to  be 
baptized  ''  of  him. 

14  But  John  forbad  him,  saying, 
1  have  need  to  be  baptized  of  thee, 
and  comest  thou  to  me  1 


47 


unto  him.  Suffer  it  to  be  so  now  : 
for  thus  it  becometh  us  to  fulfil  all 
righteousness.  Then  he  suffered 
him. 

16  And  Jesus,  when  he  was  bap- 
tized, went  up  straightway  out  of 
the  water :  and,  lo,  the  heavens  were 
opened  unto  him,  and  he  saw  the 
Spirit  of  God  "^  descendinor  like    a 


15  And   Jesus    answering,    said    dove,  and  lighting  upon  him : 


<s  Ps.1.4. 

l.u.3.21. 


Mal.4.1.   Mar.9.41.       b  Mar.1.9. 


made  light,  so  that  it  might  be  easily 
i,arried  about.  The  fan  is  a  well-known 
agricultural  instrument  wliich  was  used 
by  the  Jews,  as  it  is  at  the  present  day, 
to  separate  grain  from  the  chaff.  The 
usual  custom  was  to  throw  the  grain 
in  the  air  by  means  of  a  large  shovel, 
and  suffer  the  wind  to  drive  the  chaff 
away,  but  it  is  probable  that  the  fan  was 
often  employed.  See  my  Note  on  Isa. 
XXX.  24.  If  His  jloor.  The  threshing 
floor  was  an  open  space,  or  area,  in  the 
field,  usually  on  an  elevated  part  of  the 
land.  Gen.  1.  10.  It  had  no  covering 
or  walls.  It  was  a  space  of  ground 
thirty  or  forty  paces  in  diameter,  and 
made  smooth  by  rolling  it,  or  treading 
it  hard.  A  high  place  was  selected  for 
the  purpose  of  keeping  it  dry,  and  for 
the  convenience  of  wnnowing  the  grain 
by  the  wind.  The  grain  was  usually 
trodden  out  by  oxen.  Sometimes  it 
was  beaten  with  flails,  as  with  us  ;  and 
Bometimes  with  a  sharp  threshing  in- 
strument, made  to  roll  over  the  grain, 
and  to  cut  the  straw  at  the  same  time. 
Isa.  xli.  15.  After  being  threshed  it 
was  winnowed.  The  grain  was  then 
separated  froin  the  dirt  and  coarse  chaff 
by  a  sieve,  and  then  still  further  cleans- 
ed by  a  fan,  an  instrument  to  produce 
an  artificial  wind.  This  method  is  still 
practised  in  eastern  nations.  "IT  Shall 
purge.  Shall  cleanse,  or  purify.  Shall 
remove  the  chaff,  &lc.  IT  The  garner. 
The  granary,  or  place  to  deposit  the 
wheat.  ^  TJnquenchahle fire.  Fire  that 
shall  not  be  extinguished,  that  will  ut- 
terly consume  it.  By  the  floor,  here, 
is  represented  the  Jewish  people.  By 
the  wheat,  the  righteous,  or  the  people 
of  God.  By  the  chaff,  the  wicked. 
They  are  often  represented  as  being 
driven  away  like  chaff  before  the  wind. 
lob  xxi.  18;    Ps.  i.  4;    Isa.  xvii.  13; 


c  Is.11.2.  42.1.  63.1.  Jno.3.34. 


Hos.  xiii.  13.  They  are  also  repiesent- 
ed  as  chaft'  which  the  fire  conaumes 
Isa.  V.  24.  This  image  is  often  used  te 
expressjudgments.  Isa.xli.  15.  "Thou 
shalt  thresh  the  mountains  anrl  beat 
them  small,  and  shalt  make  the  hills  as 
chaft'."  By  the  unquenchable  fire  is 
meant  the  eternal  suffering  of  the  wick- 
ed m  hell.  2  Thess.  i.  8,  9.  Mark  ix. 
48.     Matt.  XXV.  41. 

14.  John  forbad  him.  Refused  him. 
T/  have  need.  It  is  more  fit  that  J 
should  be  baptized  with  thy  baptism, 
the  Holy  Ghost,  than  that  thou  should- 
est  be  baptized  in  water  by  me.  I  am 
a  sinner,  and  unworthy  to  administer 
tliis  to  the  Messiah. 

15.  Thus  it  becometh  us.  It  is  fit  and 
proper.  And  though  you  may  feel 
yourself  unworthy,  yet  it  is  proper  it 
should  be  done.  H  All  righteousness. 
There  was  no  particular  precept  in  the 
Old  Testament  requiring  this,  but  he 
chose  to  give  the  sanction  of  his  exam- 
ple to  the  baptism  of  John,  as  to  a 
divine  ordinance.  The  phrase  ."all 
righteousness,"  here,  is  the  same  as  a 
righteous  iiistitution  or  appointment. 
Jesus  had  no  sin.  But  he  was  about  to 
enter  on  his  great  work.  It  was  proper 
that  he  should  be  set  apart  by  his  fore- 
runner, and  show  his  connexion  with 
him,  and  give  his  approbation  to  what 
John  had  done.  Also,  he  was  baptized 
that  occasion  might  be  taken,  at  the 
commencement  of  his  work,  for  God 
publicly  to  declare  his  approbation  of 
him,  and  his  solemn  appointment  to  the 
office  of  the  Messiah. 

16.  Out  of  the  water.  This  shows 
that  he  had  descended  to  the  river.  It 
fiterally  means,  '  he  went  up  directly 
FROM  the  water.'  The  original  does 
not  imply  that  they  had  descended  into 
the  river.     ^  The.  heavens  were  opened 


48 


MATTHEW. 


[A.  D.  30. 


17    And,  lo,   a   voice   from  hea- 
ven,   saying,   This    is    my   belov- 


V,nto  him.  This  was  done  while  he 
was  praying.  Luke  iii.  21.  The  sa- 
sred  ordinance  of  baptism  he  attended 
with  prayer.  The  ordinances  of  reh- 
gion  will  be  commonly  ineffectual  with- 
out prayer.  If  in  those  ordinances  we 
look  to  God,  we  may  expect  he  will 
bless  us  ;  the  heavens  will  be  opened  ; 
hght  will  shine  upon  our  path  ;  and  we 
shall  meet  with  the  approbation  of  God. 
The  expression,  "the  heavens  were 
opened,"  is  one  that  commonly  denotes 
the  appearance  of  the  clouds  when  it 
lightens.  The  heavens  appear  to  open, 
or  give  way.  Something  of  this  kind 
probably  appeared  to  John  at  this  time. 
The  same  appearance  took  place  at 
Stephen's  death.  Acts  vii.  56.  The 
expression  means,  he  was  permitted  to 
see  far  into  the  heavens  beyond  what 
the  natural  vision  would  allow.  IT  To 
him.  Some  have  referred  this  to  Jesus, 
others  to  John.  It  probably  refers  to 
Jolm.  See  John  i.  33.  It  was  a  testi- 
mony given  to  John  that  this  was  the 
Messiah.  IT  He  saw.  John  saw.  H  The 
fpirit  of  God.  See  v.  11.  This  was 
ihe  third  person  of  the  Trinity,  descend- 
ing upon  him  in  the  form  of  a  dove. 
Luke  iii.  22.  The  dove,  among  the 
Jews,  was  the  symbol  of  purity  or 
harmlessness  (Matt.  x.  16) ,  and  of 
softness  (Ps.  Iv.  7) .  The  form  chosen 
iiere  was  doubtless  an  emblem  of  the 
innocence,  meekness,  and  tenderness 
of  the  Saviour.  The  gift  of  the  Holy 
Spirit,  in  this  manner,  was  the  public 
approbation  of  Jesus  (John  i.  33) ,  and 
a  sign  of  his  being  set  apart  to  the  office 
of  the  Messiah.  We  are  not  to  sup- 
pose that  there  was  any  change  wrought 
in  the  moral  character  of  Jesus,  but 
only  that  he  was  publicly  set  apart  to 
his  work,  and  solemnly  approved  by 
God  in  the  office  to  which  he  was  ap- 
pointed. 

17.  A  voice  from  heaven.  A  voice 
from  God.  Probably  this  was  heard 
by  all  who  were  present.  This  voice, 
or  sound,  was  repeated  on  the  mount 
of  transfiguration.  Matt.  xvii.  5.  Luke 
ix.  35,  36.  2  Peter  i.  17.  It  was  also 
heard  just  before  his  death,  and  was 
tiien  supposed  by  many  to  be  thunder. 
John  xii.  28 — 30.     It  was  i  public  de- 


ed" Son,  in  whom  I  am  well  pleas- 
ed. 

a  rs.2.7.  Lu.9.35.  Ep.1.6.  2  Pe.1.17. 


claraton  that  Jesus  was  the  Messiah. 
^  BIy  beloved  Son.  This  is  the  title 
which  God  himself  gave  to  Jesus.  It 
denotes  the  nearness  of  his  relation  to 
God,  and  the  love  of  God  for  him. 
Heb.  i.  2.  It  implies  that  he  was  equal 
whh  God.    Heb.  i.  5,  6,  7,  8.     John  x. 

29,  30 — 33 ;  xLx.  7.  The  term  Son  is 
expressive  of  love  ;  of  the  nearness  of 
his  relation  to  God,  and  of  his  dignity 
and  equaUty  with  God.  IT  Am  well 
pleased.  Am  ever  delighted.  It  im- 
plies that  he  was  constantly  or  uniform- 
ly well  pleased  with  him ;  and  in  this 
solemn  and  pubhc  manner  he  expressed 
his  approbation  of  him  as  the  Redeemer 
of  the  world. 

The  baptism  of  Jestis  has  usually  been 
considered  a  striking  manifestation  of 
the  doctrine  of  the  1  rinity,  or  the  doc- 
trine that  there  are  three  persons  in  the 
divine  nature.  (1) .  There  is  the  per- 
son of  Jesus  Christ,  the  Son  of  God, 
baptized  in  the  Jordan,  elsewhere  de- 
clared to  be  equal  with  God.     John  x. 

30.  C2) .  The  Holy  Spirit  descending 
in  a  bodily  form  upon  the  Saviour.  The 
Holy  Spirit  is  also  equal  with  the  Fa- 
ther, or  is  also  God.  Acts  v.  3,  4. 
(3).  The  Father,  addressing  the  Son 
and  declaring  that  he  was  well  please  J 
with  him.  It  is  impossible  to  explai.i 
this  transaction  consistently  in  any  ofhtr 
way  than  by  supposing  that  there  ara 
three  equal  persons  in  the  divine  natma 
or  essence,  and  that  each  of  these  sus- 
tains important  parts  in  the  work  of  re- 
deeming men. 

In  the  preaching  of  John  the  Baptist 
we  are  presented  with  an  example  of  a 
faithful  minister  of  God.  Neither  the 
wealth,  dignity,  nor  power  of  his  audi- 
tors, deterred  him  from  fearlessly  de- 
claring the  truth  respecting  their  cha 
racter.  He  called  things  by  their  right 
names.  He  did  not  apologise  for  their 
sin.  He  set  it  fairly  before  them,  and 
denounced  the  appropriate  curse.  So 
sliould  all  ministers  of  the  gospel. 
Rank,  riches,  and  power,  should  have 
nothing  to  do  in  shaping  and  gauging 
their  ministry.  In  respectful  terms,  but 
without  shrinking,  all  the  truths  of  the 
gospel  must  be  spoken,  or  wo  -will  foU 
lov.'  the  ambassador  of  Chria 


A..  D.  30.] 


cJHAPTER  IV. 


49 


CHAPTER  IV. 

THEN  was  Jesus  led  up  of"  the 
Spirit  into  the  wilderness,  to 
Se*  tempted  of  the  devil. 

2  And  when  he  had  fasted  forty 
days  and  forty  nights,  he  was  after- 
ward an  hungered. 

alKi.iaia.  Ez.lJ.1,24.  Ac.8.39.  iMar.l. 
•2.  Lu.4.1. 


In  John  we  have  also  an  example  of 
humility.  Blessed  with  great  success  ; 
uttcnded  by  the  great  and  noble,  and 
wiih  nothing  but  principle  to  keep  him 
from  turning  it  to  his  advantage  ;  he 
still  Ivcpt  himself  out  of  view,  and  point- 
ad  to  a  far  greater  personage  at  hand. 
So  should  every  minister  of  Jesus,  how- 
ever successful,  keep  the  Lamb  of  God 
in  his  eye,  and  be  willing — nay,  rejoice 
— to  lay  all  his  success  and  honors  at 
his  feet. 

Every  thing  abovit  the  work  of  Jesus 
was  wonderful.  No  person  had  before 
come  into  the  world  under  such  circum- 
stances. God  would  not  have  attended 
the  commencement  of  his  Ufe  with  such 
wonderful  events  if  it  had  not  been  of 
the  greatest  moment  to  our  race,  and 
if  he  had  not  possessed  a  dignity  above 
all  prophets,  kings,  and  priests.  He 
ivas  the  Redeemer  of  men,  the  mighty 
God,  the  Father  of  eternity,  the  Prince 
of  peace  (Isa.  Lx.  8) ,  and  it  was  proper 
diat  a  voice  from  heaven  should  declare 
it,  that  the  angels  should  attend  him, 
and  the  Holy  Spirit  signahze  his  bap- 
tism by  his  personal  presence.  And  it 
is  proper  that  we,  for  whom  he  came, 
should  give  to  him  our  undivided  affec- 
tions, our  time,  our  influence,  our  hearts 
and  our  lives. 

CHAPTER  IV. 

1 ,  2.  The  wilderness.  See  Note  Matt. 
iii.  1.  IT  The  Spirit.  Luke  says  (ch. 
iv.  1)  that  Jesus  was  full  of  the  Holy 
Spirit.  It  was  by  hi?  influence,  there- 
fore, that  Christ  went  into  the  desert. 
IT  To  be  tempted.  The  word  <o  tempt,  in 
the  original,  means  to  try,  to  endeavor, 
to  attempt  to  do  a  thing ;  then,  to  try 
the  nature  of  a  thing,  as  metals  by  fire  ; 
then,  to  test  moral  qualifies  by  trying 
them,  to  see  how  they  will  endure  ; 
then,  to  endeavor  to  draw  men  away 
from  virtue  by  suggesting  motives  to 
svil.  This  is  the  meaning  here,  and 
^his  is  now  the  established  meaning  of 
<he  word  in    the    Enghsh    language. 


3  And  when  the  tempter  came 

to  him,  he  said.  If  thou  be  the  Son 
of  God,  command  that  these  stones 
be  made  bread. 

4  But  he  answered  and  said.  It 
is  written, '  Man  shall  not  live  by 
bread  alone,  but  by  every  word  that 

c  De.8.3. 


IT  The  devil.  This  word  origmally 
means  an  adversary,  or  an  accuser ; 
thence  any  one  opposed ;  thence  an 
enemy  of  any  kind.  It  is  given  in  the 
scriptures,  by  way  of  eminence,  to  the 
leader  of  evil  angels — a  being  charac- 
terized as  full  of  subtlety,  envy,  art, 
and  hatred  of  mankind.  He  is  known, 
also,  by  the  name  Satan,  Job  i.  6 — 12. 
Matt.  xii.  26  ;  Beehehub,  Matt.  xii.  24  ; 
The  old  Serpent,  Rev.  xii.  9  ;  and  the 
Prince  of  the  power  of  the  air,  Eph.  ii. 
2.  The  name  is  sometimes  given  to 
men  and  women.  Tim.  iii.  3.  Truce- 
breakers,  slanderers — in  the  original, 
devils.  1  Tim.  iii.  2.  So  must  their 
wives  be  grave,  not  slanderers.  In  the 
original,  devils. 

2.  Had  fasted.  Abstained  from  food. 
IT  Forty  days  and  nights.  It  has  been 
questioned  by  some  whether  Christ  ab- 
stained wholly  from  food,  or  only  from 
bread  and  the  food  to  which  he  was  ac- 
customed. Luke  says  (ch.  iv.  2)  that 
he  ate  nothing.  This  settles  the  ques- 
tion. Mark  says  (cli.  i.  13)  that  angels 
came  and  ministered  unto  him.  At  first 
view  this  would  seem  to  imply  that  he 
did  eat  during  that  time.  But  Mark 
does  not  mention  the  time  when  the  an- 
gels performed  the  office  of  kindness, 
and  we  are  at  liberty  to  suppose  that  he 
meant  to  say  that  it  was  done  at  the 
close  of  the  forty  days  ;  and  the  rather 
as  Matthew,  after  giving  an  account  ot 
the  temptation,  says  the  same  thing 
(ch.  iv.  2) .  There  are  other  instances 
of  persons  fas'ing  forty  days,  recorded 
in  the  scriptures.  Thus  Moses  fasted 
forty  days.  Ex.  xxxiv.  28.  Elijah, 
also,  fasted  the  same  length  of  time. 
1  Kings  xix.  8.  In  these  cases  they 
were  no  doubt  miraculously  supported. 

3.  The  tempter.  The  devil,  or  Satan. 
See  ver.  1 .  ^  If  thou  be  the  Son  of  God. 
If  thou  art  the  Messiah — if  God's  own 
Son — then  thou  hast  power  to  work  a 
miracle,  and  here  is  a  fit  opportunity  to 
try  thy  power,  and  show  that  thou  a»' 


50 

proceedeth   out  of  the 
God. 


MATTHEW.  [A.D.30 

mouth   of        5  Then    the    devil    taketh    him 
up  into   the  hcly  city,  »  and   set- 

a  Ne.11.1.  c.27.53. 


truly  his  Son.  "S  Command  that  these 
stones,  &c.  The  stones  that  were  ly- 
ing around  him  in  the  wilderness.  No 
temptation  could  have  been  more  plau- 
sible, or  more  likely  to  succeed,  than 
this.  He  had  just  been  declared  to  be 
the  Son  of  God  (ch.  iii.  17) ,  and  here 
was  an  opportunity  to  show  that  he  was 
really  so.  The  circumstances  were 
Buch  as  to  make  it  appear  plausible  and 
proper  to  work  this  miracle.  '  Here 
you  are,'  was  the  language  of  Satan, 
'  hungry,  cast  out,  alone,  needy,  poor, 
and  yet  the  Son  of  God !  If  you  have 
this  power,  how  easy  could  you  satisfy 
your  wants  !  How  foolish  is  it,  then, 
for  the  Son  of  God,  having  all  power, 
to  be  starving  in  this  manner,  when  by 
a  word  he  could  show  his  power,  and  re- 
lieve his  wants,  and  when  in  the  thing 
itself  there  could  be  nothing  wrong !' 

4.  But  he  ansicered  and  said,  &c. 
In  reply  to  this  artful  temptation,  Christ 
answered  by  a  quotation  from  the  Old 
Testament.  The  place  is  found  in  Deut. 
viii.  3.  In  that  place  the  discourse  is 
respecting  manna.  Moses  says  that  the 
Lord  humbled  the  people,  and  fed  them 
with  manna,  an  unusual  kind  of  food, 
that  they  might  learn  that  man  did  not 
live  by  bread  only,  but  that  there  were 
other  things  to  support  life,  and  that 
every  thing  which  God  had  commanded 
was  proper  for  this.  The  term  "  word," 
used  in  this  place,  means  very  often,  in 
Hebrew,  thirty,  and  clearly  in  this  place 
has  that  meaning.  Neither  Moses  nor 
our  Saviour  had  any  reference  to  spirit- 
ual food,  or  to  the  doctrines  necessary 
to  support  the  faith  of  believers ;  but 
they  simply  meant  that  God  could  sup- 
port Ufe  by  other  things  than  bread  ;  that 
man  was  to  live,  not  by  that  only,  but 
by  every  other  thing  which  proceeded 
out  of  his  mouth ;  that  is,  which  he 
chose  to  command  men  to  eat.  The 
substance  of  his  answer,  then,  is  :  'It 
is  not  so  imperiously  necessary  that  I 
should  have  bread,  as  to  make  a  miracle 
proper  to  procure  it.  Life  depends  on 
the  will  of  God.  He  can  support  it  in 
other  ways,  as  well  as  by  bread.  He 
has  created  other  things  to  be  eaten, 
and  man  may  live  by  every  thing  that 
his  Maker  has  commanded.'    Andfrom 


this  temptation  we  may  learn,  1.  ThaJ 
Satan  often  takes  advantage  of  our  cir- 
cumstances and  wants  to  tempt  us. 
The  poor,  and  hungry,  and  naked,  hs 
often  tempts  to  repine  and  complain, 
and  to  be  dishonest  in  order  to  supply 
their  necessities.  2.  Satan's  tempta- 
tions are  often  the  strongest  immediately 
after  we  have  been  remarkably  favored. 
Jesus  had  just  been  called  the  Son  of 
God,  and  Satan  took  this  opportunity 
to  try  him.  He  often  attempts  to  fill  us 
with  pride  and  vain  self-conceit,  when 
we  have  been  favored  with  any  peace 
of  mind,  or  any  new  view  of  God,  and 
endeavors  to  urge  us  to  do  something 
which  may  bring  us  low,  and  lead  us  to 
sin.  3.  His  temptations  are  plausible. 
They  often  seem  to  be  only  urging  us 
to  do  what  is  good  and  proper.  They 
seem  even  to  urge  us  to  promote  the 
glory  of  God,  and  to  honor  him.  We 
are  not  to  think,  therefore,  that  because 
a  thing  may  seem  to  be  good  in  itself,  that 
therefore  it  is  to  be  done.  Some  of  his 
most  powerful  temptations  are  when  he 
seems  to  be  urging  us  to  do  what  shall 
be  for  the  glory  of  God.  4.  We  are  to 
meet  the  temptations  of  Satan,  as  the 
Saviour  did,  with  the  plain  and  positive 
declarations  of  scripture.  We  are  to 
inquire  whether  the  thing  is  commanded, 
and  whether,  therefore,  it  is  right  to  do 
it,  and  not  trust  to  our  own  feelings,  or 
even  our  wishes,  in  the  matter. 

5.  Taketh  him  up.  This  does  not 
mean  that  he  bore  nim  through  the  air, 
or  that  he  compelled  him  to  go  against 
his  will,  or  that  he  wrought  a  miracle, 
in  any  way,  to  place  him  there.  There 
is  no  evidence  that  Satan  had  power  to 
do  any  of  these  things ;  and  the  word 
translated  taketh  him  up  does  not  imply 
any  such  thing.  It  means  to  conduct 
one  ;  to  lead  one  ;  to  attend  or  accom- 
pany one ;  or  to  induce  one  to  go.  It 
is  used  in  the  following  places  in  the 
same  sense.  Numb,  xxiii.  14:  "And 
he  (Balak)  brought  him  (Balaam)  into 
the  field  of  Zopliim,"  &:.c.  That  is,  he 
led  him,  or  induced  him  to  go  there. 
Matt.  xvii.  1 :  "  And  after  sLx  daysJe- 
sus  taketh  Peter,  James,"  &c. ;  i.  e. 
led,  or  conducted  them — not  by  any 
means  implying  that  he  bore  them  bv 


CHAPTEli  IV. 

a    pinnacle   of   the 


A.D.  30.:i 

teth    him 
temple, 

6  And  saith  unto  him,  If  thou  be 
the  Son  of  God,  cast  thyself  down  : 
for  it  is  written,"  He  shall  give  his 
angels  charge  concerning  thee  :  and 
in  their  hands  they  shall  bear  thee 
flPs.9].n,12. 


51 


force.  Matt.  xx.  17:  "  Jesus,  going  to 
Jenisfilem,  took  the  twelve  disciples 
apart,"  «St.c.  See  also  Matt.  xxvi.  37; 
xxvii.  27  ;  Mark.  v.  40.  From  these 
passages,  and  many  more,  it  appears 
that  all  that  is  meant  here  is,  that  Satan 
conducted  Jesus,  or  accompanied  him  ; 
but  not  that  this  was  done  against  the 
will  of  Jesus.  IT  The  holy  cittj.  Jeru- 
salem, called  holy  because  the  temple 
was  there,  and  it  was  the  place  of  re- 
ligious solemnities.  ^  Setteth  him  on  a 
pinnacle  of  the  temple.  It  is  not  per- 
fectly certain  to  what  part  of  the  temple 
the  sacred  writer  here  refers.  It  has 
been  supposed  by  some  that  he  means 
the  roof.  But  Josephus  says  that  the 
roof  was  covered  by  spikes  of  gold,  to 
prevent  its  being  polluted  by  birds  ;  and 
such  a  place  would  have  been  very  in- 
convenient to  stand  upon.  Others  sup- 
pose that  it  was  the  top  of  the  porch  or 
entrance  to  the  temple.  But  it  is  more 
than  probable  that  the  porch  leading  to 
the  temple  was  not  as  high  as  the  main 
building.  It  is  more  probable  that  he 
refers  to  a  part  of  the  sacred  edifice 
sometimes  called  Solomon's  porch.  The 
temple  was  built  on  the  top  of  mount 
Moriah.  The  temple  itself,  together 
with  the  courts  and  porches,  occupied 
a  large  space  of  ground.  See  Note, 
Matt.  xxi.  12.  To  secure  a  level  spot 
sufficiently  large,  it  was  necessary  to 
put  up  a  high  wall  on  the  east.  The 
temple  was  surrounded  with  porch- 
es or  piazzas  fifty-five  feet  broad,  and 
seventy-five  high.  The  porch  on  the 
south  side  was,  however,  sixty-seven 
feet  broad,  and  one  hundred  and  fifty 
high.  From  the  top  of  this  to  the  bot- 
tom of  the  valley  below  was  more  than 
seven  hundred  feet,  and  Josephus  says 
that  one  could  scarcely  look  down  tviia"- 
out  dizziness.  The  ■wori.  pinnacle  does 
not  quite  express  the  force  of  the  ori- 
ghial.  It  is  a  word  given  usually  to 
hirds,  and  denotes  wings,  or  any  thing 
in  the  form  of  win^s,  and  w  is  given  to 


up,  lest  at  any  time  thou  dash  thy 
foot  against  a  stone. 

7  Jesus  said  unto  him.  It  is  writ, 
ten  again,  Thou  '  shalt  not  tempi 
the  Lord  thy  God. 

8  Again,  the  devil  taketh  him  up 
into  an  exceeding  high  mountain, 

b  De.6.16. 


the  roof  of  this  porch  because  it  re- 
sembled a  bird  dropping  its  wings.  It 
was  on  this  place,  doubtless,  that  Christ 
was  placed. 

Satan  proposed  that  he  should  cast 
himself  down  thence ;  and  if  he  was  the 
Son  of  God,  he  said  it  could  do  no 
harm.  There  was  a  promise  that  he 
should  be  protected.  This  promise 
was  taken  from  Ps.  xci.  11,  12. 

To  this  passage  of  scripture  Christ 
replied  with  another,  which  forbade  the 
act.  This  is  taken  from  Deut.  vi.  16; 
"  Thou  shalt  not  tempt  the  Lord  thy 
God."  That  is,  thou  shalt  not  try 
him ;  or,  thou  shalt  not,  by  throwing 
thyself  into  voluntary  and  uncommand- 
ed  dangers,  appeal  to  God  for  protec- 
tion, or  trifle  with  the  promises  made 
to  those  who  are  thrown  into  danger  by 
his  providence.  It  is  true,  indeed,  that 
God  aids  those  of  his  people  who  are 
placed  by  him  in  trial  or  danger  ;  but  it 
is  not  true  that  the  promise  was  meant 
to  extend  to  those  who  wantonly  pro- 
voke him,  and  trifle  with  the  promised 
help.  Thus  Satan,  artfully  using  and 
perverting  scripture,  was  met  and  re 
pelled  by  scripture  rightly  applied. 

8.  A71  exceeding  high  mountain.  It 
is  not  known  what  mountain  this  was. 
It  was  probably  some  elevated  o.are  in 
the  vicinity  of  Jerusalem,  on  the  lop  of 
which  could  be  seen  no  small  part  of 
the  land  of  Palestine.  The  Aot.e 
Mariti  speaks  of  a  mountain  on  which 
he  was,  which  answers  to  the  descrip- 
tion here.  "  This  part  of  the  moun- 
tain," says  he,  "overlooks  the  moun- 
tains of  Arabia,  the  country  of  Gilead, 
the  country  of  the  Amorites,  the  plains 
of  Moab,  the  plains  of  Jericho,  the  river 
Jordan,  and  the  whole  extent  of  the 
Dead  Sea."  So  Moses,  before  he  died, 
went  up  into  mount  Nebo,  and  from  it 
G  od  showed  him  ' '  all  the  land  of 
Gilead  unto  Dan,  and  all  Naphtl  ali,  and 
the  land  of  Ephraim  and  Manasseh, 
and  all  the  land  of  Judah,  unto  the  ut 


ne 


MATTHEW. 


[A.  D.30. 


Bnd  sheweth  him  all  the  kingdoms 
of  the  world,  and  the  glory  of  them  ; 

9  And  saith  unto  him,  All  these 
things  will  I  give  thee,  if  thou  wilt 
fall  down  and  worship  me. 

10  Then  saith  Jesus  unto  him, 
Get  thee  hence,   Satan :    for  it  is 


most  sea,  and  the  south,  and  the  plain 
of  the  valley  of  Jericho,  and  the  city  of 
palm  trees,  unto  Zoar."  Deut.  xxxiv. 
1 — 3.  This  shovi's  that  there  were 
mountains  from  which  no  small  part  of 
the  land  of  Canaan  could  be  seen  ;  and 
we  must  not  suppose  that  there  was 
any  miracle  when  they  were  shown  to 
the  Saviour.  IT  All  the  kingdoms  of  the 
world.  It  is  not  probable  that  any  thing 
more  here  is  intended  than  the  king- 
doms of  Palestine,  or  the  land  of  Ca- 
naan, and  those  in  the  immediate  vicin- 
ity. Judea  was  divided  into  three  pails, 
and  those  parts  were  called  kingdoms; 
and  the  sons  of  Herod,  who  presided 
over  them,  were  called  kings.  The 
term  world  is  often  used  in  this  limited 
scale  to  denote  a  part,  or  a  large  part 
of  the  world,  particularly  the  land  of 
Canaan.  See  Rom.  iv.  13,  where  it 
means  the  land  of  Judah  ;  also  Luke  ii. 
1,  and  the  Note  on  the  place,  "ii  The 
glory  of  them.  The  riches,  splendor, 
towns,  cities,  mountains,  &c.  of  this 
beautiful  land. 

9.  All  these  things,  &c.  All  these 
kingdoms.  All  these  dominions  Satan 
claimed  a  right  to  bestow  on  whom  he 
pleased,  and  with  considerable  justice. 
They  were  e.xcessively  wicked;  and 
with  no  small  degree  of  plausibility, 
therefore,  he  asserted  his  claim  to  give 
them  away.  This  temptation  had  much 
plausibility.  Satan  regarded  Jesus  as 
the  king  of  the  Jews.  As  the  Messiah, 
he  supposed  he  had  come  to  take  pos- 
session of  all  that  country.  He  was 
floor,  and  unarmed,  and  wuhout  fol- 
owers  or  armies.  Satan  proposed  to 
put  him  in  possession  of  it  at  once,  with- 
out any  difficulty,  if  he  would  acknow- 
ledge Mm  as  the  proper  lord  and  dis- 
poser of  that  country  ;  if  he  would  trust 
to  him  rather  than  to  God.  Ii  Worship 
me.  See  Note  on  Matt.  ii.  2.  The 
word  here  seems  to  mean,  to  acknow- 
ledge Satan  as  having  a  right  to  give 
Iheae  kingdoms  to   him  ;    to  acknow- 


written,  Thou  •  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt 
thou  serve. 

11  Then  the  devil  leaveth  him, 
and  behold,  angels  *  came  and  min- 
istered unto  him. 

12  Now  when  Jesus  had  heard 
dDe.e.tS.   lSa.7.3.      6  He.l.C,U. 


ledge  his  dependence  on  him  rather 
than  God ;  that  is,  really  to  render  re- 
ligious homage.  We  may  be  surprised 
at  his  boldness.  But  he  had  been  twice 
foiled.  He  supposed  it  was  an  object 
dear  to  the  heart  of  the  Messiah  to  ob- 
tain these  kingdoms.  He  claimed  a 
right  over  them  ;  and  he  seemed  not  to 
be  asking  too  much,  if  he  gave  them 
to  Jesus,  that  Jesus  should  be  willing  to 
acknowledge  the  gift,  and  express  grati- 
tude for  it.  So  plausible  are  Satan's 
temptations,  even  when  they  are  blas- 
phemous ;  and  so  artfully  does  he  pre- 
sent his  allurements  to  the  mind. 

10.  Get  thee  hence.  These  tempta- 
tions, and  this  one  especially,  our  Sa- 
viour met  with  a  decided  rebuke.  This 
was  a  bolder  attack  than  any  which  had 
been  oflered.  Others  had  Ijeen  but  an 
address  to  his  necessities,  and  an  offer 
of  the  protection  of  God  in  great  dan- 
ger ;  in  both  rases  plausible,  and  in 
neither  a  direct  violation  of  the  law  of 
God.  Here  was  a  higher  attempt,  a 
more  decided  and  deadly  thrust  at  the 
piety  of  the  Saviour.  It  was  a  proposi- 
tion that  the  Son  of  God  should  worshi-^ 
the  Devil,  instead  of  honoring  and  ador- 
ing Him  who  made  heaven  and  earth  ; 
that  he  should  bow  down  before  the 
Prince  of  wickedness  and  give  him 
homage.  If  It  is  wrilteii.  In  Deut.  vi. 
13.  Satan  asked  him  to  worship  him. 
This  was  expressly  forbidden.  And 
Jesus  therefore  drove  him  from  his 
presence. 

11.  The  Devil  leaveth  him.  The  De- 
vil left  him  for  a  time.  Luke  iv,  13. 
He  intended  to  return  again  to  the  temp- 
tation, and  if  possible  to  seduce  him  yet 
from  God.  If  Tlie  angels  came  and  min- 
istered. See  ch.  i.  20.  They  came 
and  supphed  his  wants,  and  comforted 
him.  From  the  whole  of  this  we  may 
learn, 

1.  That  no  one  is  so  holy  as  to  be 
free  from  temptation ;  for  the  pure  Son 
of  God  waB  sorely  tempted  by  the  Devil 


A.  D.  30.J 


CHAPTER  IV. 


53 


that  John  was'  cast  into  prison,  he 
departed  into  Galilee : 

13    And    leaving    Nazareth,   he 
came    and    dwelt    in    Capernaum, 
I  or,  delivered  up. 


2.  That  wRen  God  permits  a  temp- 
tation or  trial  to  come  upon  us,  he  will, 
if  we  look  to  him,  give  us  grace  to  re- 
sist and  overcome  it.     1  Cor.  x.  13. 

3.  We  see  the  art  of  the  tempter. 
His  temptations  are  adapted  to  times 
and  circumstances.  They  are  plausible. 
What  could  have  been  more  plausible 
than  his  suggestions  to  Christ  ?  They 
were  applicable  to  his  circumstances. 
They  had  the  appearance  of  much  piety. 
They  were  backed  by  passages  of  scrip- 
ture— misapplied,  but  still  most  artfully 
presented.  He  never  comes  boldl)'  and 
tempts  men  to  sin,  telling  them  that 
they  are  committing  sin.  JSuch  a  mode 
would  defeat  his  design.  It  would  put 
people  on  their  guard.  He  commences, 
therefore,  artfully,  plau.sibly,  and  the 
real  purpose  does  not  appear  till  he  has 
prepared  the  mind  for  it.  This  is  the 
way  with  all  temptation.  No  wicked 
man  would  at  once  tempt  another  to  be 
profane,  to  be  drunk,  to  be  an  infidel,  or 
to  commit  adultery.  The  principles  are 
first  corrupted.  The  confidence  is  se- 
cured. The  affections  are  won.  And 
then  the  allurement  is  by  little  and  ht- 
tle  presented,  till  the  victim  falls.  How 
should  every  one  be  on  his  guard  at  the 
very  first  appearance  of  evil,  at  the  first 
su;^gestion  that  may  possibly  lead  to 
evil ! 

4.  One  of  the  best  ways  of  meeting 
temptation  is  by  applying  scripture.  So 
our  Saviour  did,  and  they  will  always 
best  succeed  who  best  wield  the  sword 
of  the  Spirit,  which  is  the  word  of  God. 
Eph.  vi.  17. 

12.  John  V)as  cast  into  prison.  For 
an  account  of  the  imprisonment  of  John, 
see  Matt.  xiv.  1 — 13.  ^  He  departed  into 
Galilee.  See  Mat.  ii.  22.  The  reasons 
why  Jesus  went  then  into  Galilee  were, 
probably,  not  that  he  might  avoid  danger 
— for  he  went  directly  into  the  domin- 
ons  of  Herod,  and  Jesus  had  nothing 
in  particular  to  fear  from  Herod,  as  he 
had  given  him  no  cause  of  offence  — 
but,  1st.  Because  the  attention  of  the 
people  had  been  much  excited  by  John's 
preaching,  and  it  was  more  favorable 
for  his  own  ministry.  2d.  It  seemed 
5* 


which  is  upon  the  sea  coast,  in  the 
borders  of  Zabulon  and  Nephtha- 
lim : 

14    That   it    miaht    be   fulfilled 


desirable  to  have  some  one  to  second 
John  in  the  work  of  reformation.  3d. 
It  was  less  dangerous  for  him  to  com- 
mence his  labors  there  than  near  Jeru- 
salem. Judea  was  under  the  dominion 
of  the  scribes,  and  Pharisees,  and  priests. 
They  would  naturally  look  with  envy 
on  any  one  who  set  up  for  a  public 
teacher,  and  who  should  attract  much 
attention  there.  It  was  important,  there- 
fore, that  the  work  of  Jesus  should  be- 
gin in  Galilee,  and  become  somewhat 
established  and  known  before  he  went 
to  Jerusalem. 

13.  Leaving  Nazareth.  Because  his 
townsmen  cast  him  out,  and  rejected 
him.  See  Luke  iv.  14 — 30.  IT  Came 
and  dwelt  in  Capernaum.  This  was  a 
city  on  the  north-west  corner  of  the 
sea  of  Tiberias.  It  is  not  mentioned  in 
the  Old  Testament,  but  is  repeatedly 
in  the  gospels.  Though  it  was  once  a 
city  of  renown,  and  the  metropolis  of 
all  GaUlee,  the  site  it  occupied  is  now 
uncertain.  When  Mr.  Fisk,  an  Ame- 
rican missionary,  travelled  in  Syria  in 
1823,  he  found  twenty  or  thirty  unin- 
habited Arab  huts,  occupying  what  are 
supposed  to  be  the  ruins  of  the  once 
e.xalted  city  of  Capernaum. 

In  this  place,  and  its  neighbourhood, 
Jesus  spent  no  small  part  of  the  three 
years  of  his  public  ministry.  It  is 
hence  called  his  own  city.  Matt.  ix.  1. 
Here  he  healed  the  nobleman's  son 
(John  iv.  47) ;  Peter's  wife's  mother 
(Matt.  viii.  14) ;  the  centurion's  servant 
(Matt.  viii.  5 — 13) ;  and  the  ruler's  daugh- 
ter (Matt.  ix.  23 — 25) .  IT  Upon  the  .tea- 
coast.  The  sea  of  Tiberias.  ^  In  the 
borders  of  Zebulon  and  Nephthalim. 
These  were  two  tribes  of  the  children 
of  Israel  which  were  located  in  this 
part  of  the  land  of  Canaan,  and  consti- 
tuted in  the  time  of  Christ  a  part  of 
Galilee.  Compare  Gen.  xlLx.  13.  Jo- 
shua xix.  10,  32.  The  word  larders 
here  means  hmmdaries.  Jesus  came 
and  dwelt  in  the  houtidaries  or  regioiis 
of  Zebulon  and  NaphthaU. 

14—16.  That  it  might  he  fulfilled, 
&.C.  This  place  is  recorded  in  Isa.  ix. 
1,  2.  Matthew  has  given  the  sense,  but 


54 


MATTHP]W. 


[A.  D.  30 


which  was   spoKen  by  Esaias  the 
prophet, "  saying, 

15  The  land  of  Zabulon,  and  the 
land  of  Nephthalim,  hy  the  way  of 
the  sea,  beyond  Jordan,  Galilee  of 
the  Gentiles  : 

16  The  people  which  sat  in  dark- 
ness *  saw  great  light :  and  to  them 

ols.9.1.2.      6Is.42.6,7.   Lu.2.32. 


not  the  very  words  of  the  prophet.  IT  By 
the  way  of  the  sea.  Which  is  near  to 
the  Sea,  or  in  the  vicinity  of  the  sea. 
If  Beyond  Jordan.  This  does  not  mean 
to  the  east  of  Jordan,  as  the  phrase 
sometimes  denotes,  but  rather  in  the 
vicinity  of  the  Jordan,  or  perhaps  in  the 
vicinity  of  the  sources  of  the  Jordan. 
See  Deut.  i.  1 ;  iv.  49.  IT  Galilee  of 
the  Gentiles.  Galilee  was  divided  into 
upper  and  lower  Galilee.  Upper  Gali- 
lee was  called  Galilee  of  the  Gentiles, 
because  it  was  occupied  chiefly  by  Gen- 
tiles. It  was  in  the  neighborhood  of 
Tyre,  Sidon,  &c.  The  word  Gentiles 
mcludes  in  the  scriptures  all  who  are  not 
Jews.  It  means  the  same  as  natio7is,  or 
as  we  should  say,  the  heathen  nations. 

16.  The  people  which  sat  in  darkness. 
This  is  an  expression  denoting  great 
ignorance.  As  in  darkness  or  night  we 
can  see  nothing,  and  know  not  where 
to  go,  so  those  who  are  ignorant  of 
God,  and  their  duty,  are  said  to  be  in 
darkness.  The  instruction  which  re- 
moves this  ignorance  is  called  lisrht. 
See  John  iii.  19.  1  Pet.  ii.  9.  1  John 
i.  5 ;  ii.  8.  As  ignorance  is  often  con- 
nected with  crime  and  vice,  so  darkness 
is  sometimes  used  to  denote  sin.  1 
Thess.  V.  5.  Eph.  v.  11.  Luke  xxii. 
53.  IT  The  rep;ion  and  shadow  of  death. 
This  is  a  forcible  and  beautiful  image, 
designed  al.so  to  denote  ignorance  and 
sin.  It  is  often  used  in  the  Bible,  and 
is  very  expressive.  A  shadow  is  caused 
by  an  object  coming  between  us  and 
the  sun.  So  the  Hebrews  imaged  death 
as  standing  between  us  and  the  sun, 
and  casting  a  long,  dark,  and  baleful 
shadow  abroad  on  the  face  of  the  na- 
tions, denoting  their  great  ignorance, 
ein,  and  wo.  It  denotes  a  dismal, 
gloomy,  and  dreadful  shade,  where 
aeath  and  sin  reign,  like  the  chills, 
damps,  and  horrors  of  the  dwelling- 
place  of  the  dead.  See  Job  x.  21 ;  xvi. 
16 ;  xxxiv.  22.     P3.  xxiii-  4.     Jer.  iL  C. 


which  sat  in  the  region  and  shadow 
of  death,  light  is  sprung  up. 

17  From  that  time  Jesus  began 
to   preach,   and  to   say,    Repent: 
for  the  kingdom  of   heaven   is    at 
hand. 

18  And    Jesus,  walking  by  the 
sea  of  Galilee,  saw  two  brethren, 

cc.3.2.  10.7. 


These  expressions  denote  that  the  coun- 
try of  Galilee  was  peculiarly  ignorant 
and  blind.  We  know  that  the  people 
were  proverbially  so.  They  were  dis- 
tinguished for  a  coarse,  outlandish  man- 
ner of  speech  (Mark  xiv.  70) ;  and  are 
represented  as  having  been  distinguish- 
ed by  a  general  profligacy  of  morals 
and  manners.  It  shows  the  great  com- 
passion of  the  Saviour,  that  he  went  to 
preach  to  such  poor  and  despised  sin- 
ners. Instead  of  seeking  the  rich  and 
the  learned,  he  chose  to  minister  to  the 
needy,  the  ignorant,  and  the  contemn- 
ed. His  ofiice  is  to  enlighten  the  igno- 
rant ;  his  delight  to  guide  the  wander- 
ing, and  to  raise  up  those  that  are  in 
the  shadow  of  death.  In  doin^  this, 
Jesus  set  an  example  for  all  his  follow- 
ers. It  is  their  duty  to  seek  out  those 
who  are  sitting  in  the  shadow  of  death, 
and  to  send  the  gospel  to  them.  No 
small  part  of  the  world  is  still  lying  in 
wickedness,  as  wicked  and  wretched 
as  was  the  land  of  Zabulon  and  Neph- 
thali  in  the  time  of  Jesus.  The  Lord 
Jesus  is  able  to  enlighten  them  also. 
And  every  Christian  should  conceive  it 
a  privilege,  as  well  as  a  duty,  to  imitate 
his  Saviour  in  this,  and  to  be  permitted 
to  send  to  them  the  light  of  hfe.  See 
Matt,  xxviii.  19. 

17.  See  Matt.  iii.  2. 

18.  Sea  of  Galilee.  This  was  also 
called  the  sea  of  Tiberias,  and  the  lake 
of  Gennesareth,  and  also  the  sea  of 
Chinnereth.  Num.  xxxiv.  11.  Deut. 
iii.  17.  Josh.  xii.  3.  It  is  about  fifteen 
miles  in  length,  and  from  six  to  nine  in 
width.  There  is  no  pari  of  Palestine, 
it  is  said,  which  can  be  compared  in 
beauty  with  the  environs  of  this  lake. 
Many  populous  cities  once  stood  on  its 
shores,  such  as  Tiberias,  Bethsaida, 
Capernaum,  Chorazin,  Hippo,  &c. 
The  shores  are  described  by  Josephus 
as  a  perfect  paradise,  producing  every 
luxury  under  heaven,  at  all  seasons  of 


n    D.  30.]  CHAPTER  IV. 

Sii-on  »  called  Peter,  and  Andrew 
his  brother,  casting  a  net  into  the 
sea  :  for  they  were  fishers. 

19  And  he  saith  unto  them.  Fol- 
low me,  and  I  will  make  you'  fish- 
ers of  men. 

20  And  they  straightway  left'' 
Uidr  nets,  and  followed  him. 

21  And  going  on  from  thence, 
he  saw  other  two  brethren,'' James 

aJuo.1.42.  &LU.5. 10.  100.9.20-22.  2  Co. 
12. 16.        e  Mar.  10.  28  -  31 .      d  Mar.  1 .  19,20. 

the  year.  The  river  Jordan  flows  di- 
rectly through  the  lake,  it  is  said,  with- 
out mingUng  with  its  waters,  so  that 
the  course  of  the  Jordan  can  be  dis- 
tinctly seen.  The  waters  of  the  lake 
are  sweet  and  pleasant  to  the  taste,  and 
clear.  The  lake  still  abounds  with  fish, 
and  gives  employment,  as  it  did  in  the 
time  of  our  Saviour,  to  those  who  live 
on  its  shores.  It  is,  however,  stormy, 
owing  probably  to  the  high  hills  by 
which  it  is  surrounded.  IT  Simon  calle. 
Peter.  The  name  Peter  means  a  rock ; 
and  is  the  same  as  Cephas.  See  Note, 
Matt.  xvi.  18;  also  John  1.  42.  1  Cor. 
XV.  5. 

'  ).  Fishers  of  men.  Ministers  or 
preachers  of  the  gospel,  whose  busi- 
ness it  shall  be  to  win  souls  lo  Christ. 

20.  Straightway.  Immediately — as 
all  should  do  when  the  Lord  Jesus  calls 
them.  Tf  Left  their  nets.  Their  nets 
were  the  means  of  their  living,  perhaps 
all  their  property.  By  leaving  them 
immediately,  and  following  him,  they 
gave  every  evidence  of  sincerity.  They 
showed,  what  we  should,  that  they 
were  walling  to  forsake  all  for  the  sake 
of  Jesus,  and  to  follow  him  wherever 
he  should  lead  them.  They  went  forth 
to  persecution  and  death,  for  the  sake 
of  Jesus ;  but  also  to  the  honor  of 
saving  souls  from  death,  and  establish- 
ing a  church  that  shall  continue  to  the 
end  of  time.  Little  did  they  know  what 
awaited  them,  when  they  left  their  un- 
mended  nets  to  rot  on  the  beach,  and 
followed  the  unknown  and  unhonored 
lesus  of  Nazareth.  So  we  know  not 
what  awaits  us,  when  we  become  his 
followers  ;  but  we  should  cheerfully  go, 
svhen  our  Saviour  calls,  willing  to  com- 
;ni(  all  into  his  hands  —  come  honor 
ir  dishonor,  sickness  or  health,  riches 
sr  poverty,  life  or  death.     Be  i*  ours  tc 


55 


the  son  of  Zebedee,  and  John  his 
brother,  in  a  ship  with  Zebedee 
their  tather,  mending  their  nets : 
and  he  called  them. 

22  And  they  immediately  left 
the  ship  and  their  father,  and  follow- 
ed him. 

23  And  Jesus  went  about  all 
Galilee,  teaching  '  in  their  syna- 
gogues, and  preaching  the  gospel.' 

ec.9.35.   Lu.4.15,44.     /c.24.14.    Mar.1.14. 


do  our  duty  at  once,  and  to  commit 
the  result  to  the  great  Redeemer  who 
has  called  us.  Compare  Matt.  vi.  33,  viii. 
21,  22  ;  John  xxi.  21,  22.  If  Follow  him. 
This  is  an  expression  denoting  that  they 
became  his  disciples.     2  Kings,  vi.  19. 

22.  Left  their  father.  This  showed 
how  willing  they  were  to  follow  Jesus. 
They  left  their  father.  They  showed 
us  what  we  ought  to  do.  If  necessary, 
we  should  leave  father,  and  mother, 
and  every  friend.  Luke  xiv.  26.  Ii 
they  will  go  with  us,  and  be  Christians, 
it  is  well ;  if  not,  yet  they  should  not 
hinder  us.  We  should  be  the  follow- 
ers of  Jesus.  And,  while  in  doing  it, 
we  should  treat  our  friends  tenderly 
and  kindly,  yet  we  ought  at  all  hazards 
to  obey  God,  and  do  our  duty  to  him. 
We  may  add,  that  many,  very  many 
children,  since  Sabbath  schools  have 
commenced,  have  been  the  means  of 
their  parents'  conversion.  Many  child- 
ren have  spoken  to  their  parents,  or 
read  the  Bible  to  them,  or  other  books, 
and  prayed  for  them,  and  God  has 
blessed  them  and  converted  them. 
Every  child  in  a  Sunday  school  ought 
to  be  a  Christian;  and  then  should 
strive  and  pray  that  God  would  con- 
vert his  parents,  and  make  them  Chris- 
tians too. 

We  see  here,  too,  what  humble  in- 
struments God  makes  use  of  to  convert 
men.  He  chose  fishermen  to  convert 
the  world.  He  chooses  the  foolish  to 
confound  the  wise.  And  it  shows  that 
religion  is  true,  and  is  the  power  of 
God,  when  he  makes  use  of  such  in- 
struments to  change  the  hearts  of  men, 
and  save  their  souls.  See  Notes  on  1 
Cor.  i.  26—28. 

23;  All  Galilee.  See  ch.  ii_.  22. 
IT  Synagogues.  Places  of  worship,  oi 
places  where  the  people  ossemhled  to- 


56 


MATTHEW. 


[A.  D.  dO. 


of  the  kingdom,  and  healing  all  j  unto  him  all  sick  people  that  were 
manner  of  sickness,  and  all  man-  taken  with  divers  diseases  and  toi- 
ner  of  disease  "  among  the  peo-  '  ments,  and  those  which  were  pos- 
ple.  sessed  with  devils,  and  those  which 

24  And  his  fame  went  throuffh-   were  lunatic,  and  those  that  had  the 


out  all    Syria :    and   they   brought 
a  Ps.103.3.    c.8.16,17. 

gather  to  worship  God.  The  origin  of 
synagogues  is  involved  in  much  obscu- 
rity. The  sacrifices  of  the  Jews  were 
appointed  to  be  held  in  one  place,  at 
Jerusalem.  But  there  was  nothing  to 
forbid  the  other  services  of  religion  to 
be  performed  at  any  place.  According- 
ly the  praises  of  God  were  sung  in  the 
schools  of  the  prophets;  and  those  who 
chose  were  assembled  by  the  seers  on 
the  Sabbath,  and  the  new-moons,  for 
religious  worship.  2  Kings  iv.  23.  1 
Sam.  X.  5 — 11.  The  people  would 
soon  see  the  necessity  of  providing  con- 
venient places  for  their  services,  to 
shelter  them  fi-om  storms  and  heat ; 
and  this  was  probably  the  origin  of 
synagogues.  At  v  hat  time  they  were 
commenced  is  unknown.  They  are 
mentioned  by  Joseph  .^  a  considerable 
time  before  the  coming  of  Christ ;  and 
in  his  time  they  were  multipUed,  not 
only  in  Judea,  but  wherever  there  were 
Jews.  There  were  no  less  than  480  in 
Jerusalem  alone,  before  it  was  taken 
by  the  Romans. 

The  synagogues  were  built  in  ele- 
vated places — in  any  place  where  ten 
men  were  found  who  were  wilUng  to 
associate  for  the  purpose ;  and  were 
the  regular  customary  places  of  wor- 
ship. In  them  the  law,  i.  e.  the  Old 
Testament,  divided  into  suitable  por- 
tions, was  read,  prayers  were  offered, 
and  the  scriptures  were  expounded. 
The  law  was  so  divided,  that  the  five 
books  of  Moses,  and  portions  of  the 
prophets,  could  be  read  through  each 
year.  The  scriptures  after  being  read 
were  expounded.  This  was  done,  either 
by  the  officers  of  the  synagogues,  or  by 
any  person  who  might  be  invited  to  it 
by  the  officiating  minister.  Our  Sa- 
riour  and  the  apostles  were  in  the  habit 
of  attending  at  those  places  constantly, 
and  of  speaking  to  the  people.  Luke 
iv.  15—22.     Acts  xiii.  14,  15. 

The  synagogues  were  built  in  imita- 
tion of  the  temple,  with  a  centre  build- 
ing, supported  by  pillars,  and  a  court 


palsy  ;  and  he  healed  them. 


surrounding  it.  See  Note  Matt,  xxi, 
12.  In  the  centre  building,  or  chapel, 
was  a  place  prepared  for  the  reading  of 
the  law.  The  law  was  kept  in  a  chest, 
or  ark,  near  to  the  pulpit.  The  upper- 
most seats  (Matt,  xxiii.  6.)  were  those 
nearest  to  the  pulpit.  The  people  sat 
round,  facing  the  pulpit.  When  the 
law  was  read,  the  officiating  person 
rose  ;  when  it  was  expounded,  he  was 
seated.  Our  Saviour  imitated  their  ex- 
ample, and  was  commonly  seated  in 
addressing  the  people.  Matt.  v.  1;  xiii. 
1.  IT  Teaching.  Instructing  the  peo- 
ple, or  explaining  the  gospel.  ^  The 
gospel  of  the  kingdom..  The  good  news 
respecting  the  kingdom  which  he  was 
about  to  set  up ;  or  the  good  news 
respecting  the  coming  of  the  Mes- 
siah and  the  nature  of  his  kingdom. 
If  Preaching.  See  ch.  iii.  1.  If  All 
manner  of  sickness.  All  kinds  of  sick- 
ness. 

24.  And  his  fame  xoent  throughout  all 
Syria.  It  is  not  easy  to  fix  the  exact 
bounds  of  Syria  in  the  time  of  our  Sa- 
viour. It  was,  perhaps,  the  general 
name  for  the  country  lying  between 
the  Euphrates  on  the  east,  and  the 
Mediterranean  on  the  west ;  and  be- 
tween mount  Taurus  on  the  north,  and 
Arabia  on  the  south.  Through  all  this 
region  his  celebrity  was  spread  by  his 
power  of  working  miracles ;  and,  as 
might  be  expected,  the  sick  from  every 
quarter  were  brought  to  him,  in  the 
hope  that  he  would  give  relief  ^  Those 
possessed  with  devils.  Much  difficulty 
exists,  and  much  has  been  written, 
respectinfir  those  in  the  New  Testa 
ment  said  to  be  possessed  with  the 
devil.  It  has  been  maintained  by  many, 
that  the  sacred  writers  meant  only  by 
this  expression  to  denote  those  who 
were  melancholy  or  epileptic,  or  afflicted 
with  some  other  grievous  disease.  This 
opinion  has  been  supported  by  argu- 
ments too  long  to  be  repeated  here. 
On  the  other  hand,  it  has  been  sup 
posed  that  t"ie  persons  so  described 


A.  D.  30.]  CHAPTER  IV 

25  And  there  followed  him  great 


5? 


were  under  the  influence  of  evil  spirits, 
who  had  complete  possession  of  the 
faculties,  ani  who  produced  many 
symptoms  of  disease  not  unlike  me- 
lancholy, and  madness,  and  epilepsy. 
That  such  was  the  fact,  will  appear 
from  ;he  following  considerations:  1st. 
That  Christ  and  the  apostles  spoke  to 
them,  and  of  them  as  such  ;  that  the}' 
addressed  them,  and  managed  them, 
precisely  as  if  they  were  so  possessed, 
(caving  their  "hearers  to  infer  beyond  a 
doubi  that  such  was  tlieir  real  opinion. 
2d.  They  spake,  conversed,  asked  ques- 
tions, gave  answers,  and  expressed  their 
knowledge  of  Christ,  and  their  fear  of 
liim-— things  that  certainly  could  not  be 
said  of  diseases.  Matt.  viii.  23.  Luke 
viii.  27.  3d.  They  are  represented  as 
going  out  of  the  persons  possessed,  and 
entering  the  bodies  of  others.  Matt, 
viii.  32.  4th.  Jesus  spoke  to  them,  and 
asked  their  name,  and  they  answered 
him.  He  threatened  them,  command- 
ed them  to  be  silent,  to  depart,  and  not 
to  return.  Mark  i.  25 ;  v.  8;  ix.  25. 
5th.  Those  possessed  are  said  to  know 
Christ;  to  be  acquainted  with  the  Son 
of  God.  Luke  iv.  34.  Mark  i.  24. 
This  could  not  be  said  of  diseases. 
Cth.  The  early  fathers  of  the  church 
interpreted  these  passages  in  the  same 
way.  They  derived  their  opinions 
probably  from  the  apostles  themselves, 
and  their  opinions  are  a  fair  interpreta- 
tion of  the  apostles'  sentiments.  7th.  If 
it  may  be  denied  that  Christ  believed 
in  such  possessions,  it  does  not  appear 
why  any  other  clear  sentiment  of  his 
may  not  in  the  same  way  be  disputed. 
There  is,  perhaps,  no  subject  on  which 
he  expressed  himself  more  clearly,  or 
acted  more  uniformly,  or  which  he  left 
more  clearly  impressed  on  the  minds 
of  his  disciples. 

Nor  is  there  any  absurdity  in  the 
opinion  that  those  persons  were  really 
under  the  influence  of  devils.  For: 
1st.  It  is  no  more  absurd  to  suppose 
that  an  angel,  or  many  angels,  should 
have  fallen  and  become  wicked,  than 
!hat  so  many  men  should.  2d.  It  i.s  no 
more  absurd  that  Satan  should  have 
possession  of  the  human  I'aculties,  or 
inflict  diseases,  than  that  vien  should 
do  it — a  thing  which  is  done  every  day. 


multitudes  •  of  people  from  Galilee, 

a  Lu.f  .17,19. 

What  more  frequent  than  for  a  wicked 
man  to  corrupt  the  morals  of  others,  or 
by  inducing  them  to  become  intempe- 
rate, to  produce  a  state  of  body  and 
mind  quite  as  bad  as  to  be  possessed 
with  the  devil  ?  3d.  We  still  see  a 
multitude  of  cases  that  no  man  can 
prove  7iot  to  be  produced  by  the  pre- 
sence of  an  evil  spirit.  Who  would 
attempt  to  say  that  some  evil  being 
may  not  have  much  to  do  in  the  case 
of  madmen  ?  4th.  It  afl'orded  an  op- 
portunity for  Christ  to  show  his  power 
over  the  enemies  of  himseU  and  of  man. 
and  thus  to  evince  himself  qualifled  to 
meet  every  enemy  of  the  race,  and 
triumphantly  to  redeem  his  people.  He 
came  to  destroy  the  power  of  Satan. 
Acts  x.xvi.  18.  Rom.  xvi.  20,  21.  Those 
that  were  lunatic.  This  name  is  given 
to  the  disease  from  the  Latin  name  of 
the  moon  (Luna.)  It  has  the  same 
origin  in  Greek.  It  was  given,  because 
it  was  formerly  imagined  that  it  was  af 
fected  by  the  increase  or  the  decrease  of 
the  moon.  The  name  is  still  retained; 
although  it  is  not  certain  that  the  moor 
has  any  effect  on  the  disease.  On  thif 
point  physicians  are  not  determined, 
but  no  harm  arises  from  the  use  of  thf 
name.  It  is  mentioned  only  in  this  place 
and  in  Matt.  xvii.  15.  It  was  probabl) 
the  falling  sickness,  or  the  epilepsy,  th< 
same  as  the  disease  mentioned  Marli 
ix.  18  — 20.  Luke  Lx.  39 — 10.  ^  Am 
those  that  had  the  palsy.  Many  infirmi- 
ties were  included  under  this  genera, 
name  oi  palsy,  in  the  New  Testament 
1st.  The  paralytic  shock,  affecting  tli£ 
whole  body.  2d.  The  hemiplegy,  af- 
fecting only  one  side  of  the  body  ;  the 
most  frequent  form  of  the  disease.  3d. 
The  paraplegy,  afiecting  all  the  system 
below  the  neck.  4th.  The  catalepsy. 
This  is  caused  by  a  contraction  of  the 
muscles  in  the  whole  or  a  part  of  the 
body,  and  is  very  dangerous.  The  ef- 
fects are  very  violent  and  fatal.  For 
instance,  if,  when  a  person  is  struck, 
he  happens  to  have  his  hand  extended, 
he  is  unable  to  draw  it  back  ;  if  not  ex- 
tended, he  is  unable  to  stretch  it  out. 
It  appears  dinunishcd  in  size,  and  dried 
up  in  appearance.  Hence  it  was  called 
the  withered  hand.  Matt.  xii.  10 — 13. 
5ih.    The   cramp.      Tins,   in    eastern 


58 

and  fro7n  Decapolis,  and  from  Jeru- 
salem, and  from  Judea,  and  fro)n 
beyond  Jordan. 

CHAPTER  V. 

AND  seeing  the  multitudes,  he 
went  up  into  a  mountain  :  and 


MATTHEW.  [A.  D.  31. 

when  he  was  set,  his  disciples  came 
unto  him  : 

2  And  he  opened  his  mouth,  and 
taught  them,  saying," 

3  Blessed  are  the  poor*  in  spirit :  • 
for  their's  is  the  kingdom  of  heaven 

a  Lu.6.20Ac.      b  Is.57.15.   66.2.      c  Ja.2.5. 


countries,  is  a  fearful  malady,  and  by 
no  means  unfrequent.  It  originates 
from  chills  in  the  night.  The  limbs, 
when  seized  with  it,  remain  immovable, 
and  the  person  afflicted  with  it  resem- 
bles one  undergoing  a  torture.  This 
was  probably  the  disease  of  the  ser^'ant 
of  the  centurion.  Matt.  viii.  6.  Luke 
vii.  2.  Death  follows  from  this  disease 
in  a  few  days.  If  And  he  healed  them. 
This  was  done  evidently  by  a  miracu- 
lous power.  A  miracle  is  an  effect 
produced  by  divine  power  above,  or  op- 
posed to,  what  are  regular  effects  of  the 
laws  of  nature.  It  is  not  a  violation  of 
the  laws  of  nature,  but  is  a  suspension 
of  their  usual  operation,  for  some  im- 
portant purpose.  For  instance,  the 
regular  effect  of  death  is  that  the  body 
returns  to  corruption.  This  efl'ect  is 
produced  by  the  appointed  laws  of  na- 
lure ;  or,  in  other  words.  God  usually 
produces  this  effect.  When  he  sus- 
pends that  regular  effect,  and  gives  life 
10  a  dead  body  for  some  important  pur- 
pose, it  is  a  miracle.  Such  an  effect  is 
clearly  the  result  of  divine  power.  No 
other  being  but  God  can  do  it.  When, 
therefore,  Christ  and  the  apostles  ex- 
erted this  power,  it  was  clear  evidence 
that  God  approved  of  their  doctrines ; 
that  he  had  commissioned  them ;  and 
that  they  were  authorized  to  declare  his 
will.  He  would  not  give  this  attestation 
to  a  false  doctrine.  Most  or  all  of  these 
diseases  were  incurable.  When  Christ 
cured  them  by  a  word,  it  was  the  clear- 
est of  all  proofs  that  he  was  sent  from 
heaven.  This  is  one  of  the  strong  ar- 
guments for  Christianity. 

25.  From  Decapolis.  Decapolis  was 
the  name  of  a  region  of  country  in  the 
bounds  of  the  half  tribe  of  Manasseh, 
mainly  on  the  east  of  Jordan.  It  was 
so  called  because  it  included  ten  cities 
■ — the  meaning  of  the  word  Decapolis 
in  Greek.  Geographers  generally  agree 
that  ScythopoUs  was  the  chief  of  these 
cities,  and  was  the  only  one  of  them 
west  of  the  Jordan  ;  that  Hippo,  (Hip- 
008, >  Gadara,  Dion,  (or  Dios,;  Pelea, 


(or  Pella,)  Gerasa,  (or  Gergesa,)  Phi- 
iadelpliia  and  Raphana,  (or  Raphanse, 
were  seven  of  the  remaining  nine,  and 
the  other  two  were  either  Kanatha  and 
Capitolias,  or  Damascus  and  Otopos. 
These  cities  were  inhabited  chiefly  by 
foreigners  (Greeks)  in  the  days  of  our 
Saviour,  and  not  by  Jews.  Hence  the 
keeping  of  swine  by  the  Gergesenes, 
(Matt.  viii.  30—33,)  which  was  forbid- 
den by  the  Jewish  law. 

CHAPTER  V. 

1.  Seeing  the  multitudes.  The  great 
numbers  that  came  to  attend  on  his 
ministry.  The  substance  of  this  dis- 
course is  recorded  in  the  sixth  chapter 
of  Luke.  It  is  commonly  called  the 
sermon  on  the  mount.  It  is  not  im- 
probable that  it  was  repeated,  in  sub- 
stance, on  different  occasions,  and  to 
different  people.  At  those  times,  parts 
of  it  might  have  been  omitted,  and 
Luke  may  have  recorded  it  as  it  was 
pronounced  on  one  of  those  occasions. 
See  Notes  Luke  vi.  17 — 20.  ^  Went 
up  into  a  mountain.  This  mountain, 
or  hill,  was  somewhere  in  the  vicinity 
of  Capernaum,  but  where  precisely  is 
not  mentioned.  He  ascended  the  hill, 
doubtless,  because  it  was  more  conve- 
nient to  address  the  multitude  from  an 
eminence,  than  on  the  same  level  with 
them.  A  hill  or  mountain  is  siill  shown 
a  short  distance  to  the  north-west  of 
the  ancient  site  of  Capernaum,  which 
tradition  reports  to  have  been  the  place 
where  this  sermon  was  delivered,  and 
which  is  called  on  the  maps  the  Mount 
of  Beatitudes.  But  there  is  no  positive 
evidence  that  this  is  the  place  where 
this  discourse  was  uttered.  IT  Ana 
when  he  was  set.  This  was  the  com 
mon  mode  of  teaching  among  the  Jews. 
Luke  iv.  20  ;  v.  3.  John  viii.  2.  Acts 
xiii.  14  ;  xvi.  13.  If  His  disciples  came. 
The  word  di.':clplcs  means  learner.^. 
those  who  are  taught.  Here  it  is  put 
for  those  who  attended  on  the  ministry 
of  Jesus,  and  docs  not  imply  that  they 
were  all  Christians.     See  John  vi.  66. 

3.  Blessed  arc  the  poor  in  spirit.  Tho 


^  D.  31.] 


CHAPTER  V. 


59 


4  Blessed  an  they  that  mourn  : 
»  for  they  shall  he  comforted.'' 
aIs.Gl.3.  E7;e.7.1G     J  Jno.16.20.   2  Cor.1.7. 


word  blessed  means  happy,  referring  to 
'.hat  which  produces  feUcity,  from  what- 
ever quarter  it  may  come,  'i  Poor  in 
spirit.  Luke  says  simply,  blessed  are 
THE  POOR.  It  has  been  disputed  whe- 
ther Christ  meant  the  poor  in  reference 
to  the  things  of  this  hfe,  or  the  humble. 
The  gospel  is  said  to  be  preached  to 
the  poor.  Luke  iv.  18.  Matt.  xi.  5.  It 
was  predicted  that  the  Messiah  should 
preach  to  the  poor.  Isa.  Lxi.  L  It  is 
said  that  they  have  peculiar  facilities  for 
being  saved.  Matt.  xix.  23.  Luke  xviii. 
24.  The  state  of  such  persons  is  there- 
fore comparatively  blessed,  or  happy. 
Riches  produce  care  aixxiety,  and  dan- 
gers, and  not  the  least  is  the  danger  of 
losing  heaven  by  them.  To  be  poor  in 
spirit  is  to  have  a  humble  opinion  of 
ourselves  ;  to  be  sensible  that  we  are 
sinners,  and  have  no  righteousness  of 
our  own  ;  to  be  willing  to  be  saved 
only  by  the  rich  grace  and  mercy  of 
God  ;  to  be  willing  to  be  where  God 
places  us,  to  bear  what  he  lays  on  us, 
to  go  where  he  bids  us,  and  to  die  when 
he  commands;  to  be  willing  to  be  in 
liis  hands,  and  to  feel  that  we  deserve 
no  favor  from  him.  It  is  opposed  to 
pride,  and  vanity,  and  ambition.  Such 
arc  happy  :  1st.  Because  there  is  more 
real  enjoyment,  in  thinking  of  ourselves 
as  we  are,  than  in  being  hlled  with  pride 
and  vanity.  2d.  Because  such  Jesus 
chooses  to  bless,  and  on  them  he  con- 
fers his  favors  here.  3d.  Because  theirs 
will  be  the  kingdom  of  heaven  hereaf- 
ter. It  is  remarkable  that  Jesus  began 
his  ministry  in  this  manner,  so  unhke 
all  others.  Other  teachers  had  taught 
(hat  happiness  was  to  be  found  in  honor, 
or  riches,  or  splendor,  or  sensual  plea- 
sure. Jesus  overlooked  all  those  things, 
and  fixed  his  eye  on  the  poor,  and  the 
humble,  and  said  that  happiness  was  to 
be  found  in  the  lowly  vale  of  poverty 
more  than  in  the  pomp  and  splendors 
of  life.  ^  Theirs  is  the  kingdom  of 
keaven  '  That  is,  either  they  have  pe- 
culiar facilities  for  entering  the  king- 
dom of  heaven,  and  of  becoming  Chris- 
tians here,  or  they  shall  enter  heaven 
hereafter.  Both  these  ideas  are  proba- 
bly included.  A  state  of  poverty  —  a 
state  vhere  we  are  despised  or  unhonor- 


5  Blessed  are  the  meek :  for  they 
*  shall  inherit  the  earth. 


ed  by  men  —  is  a  state  where  men  are 
most  ready  to  seek  the  comforts  of  re- 
ligion here,  or  a  home  in  the  heavens 
hereafter.     See  Note,  ch.  ii.  2. 

4.  Blessed  are  they  that  mourn.  This 
is  capable  of  two  meanings :  either 
that  those  are  blessed  who  are  aftUcted 
with  the  loss  of  friends  or  possessions : 
or  that  they  who  mourn  over  sin  are 
blessed.  As  Christ  came  to  preach 
repentance,  to  induce  men  to  mourn 
over  their  sins,  and  to  forsake  them,  it 
is  probable  that  he  had  the  latter  parti- 
cularly in  view.  2  Cor.  vii.  10.  At  the 
same  time,  it  is  true  that  the  gospel  only 
can  give  true  comfort  to  those  m  afflic- 
tion. Isa.  Lxi.  1 — 3.  Luke  iv.  18. 
Other  sources  of  consolation  do  not 
reach  the  deep  sorrows  \)f  the  soul. 
They  may  blunt  the  sensibilities  of  the 
mind  ;  they  may  produce  a  sullen  ana 
reluctant  submission  to  what  we  can 
not  help  ;  but  they  do  not  point  to  the 
true  source  of  comfort.  In  the  God  of 
mercy  only ;  in  the  Saviour ;  in  the 
peace  that  flows  from  the  hope  of  a  bet- 
ter world,  and  there  only,  is  there  com- 
fort. 2  Cor.  iii.  17,  18;  v.  1.  Those 
that  mourn  thus  shall  be  comforted 
So  those  that  grieve  over  sin  ;  that  sor- 
row that  they  have  comm.itted  it,  and 
are  afflicted  and  wounded  that  they 
have  ofleiided  God,  shall  find  comfort 
in  the  gospel.  Through  the  merciful 
Saviour  those  sins  may  be  forgiven. 
In  him  the  weary  and  heavy-laden  soul 
shall  find  peace  ^Matt.  xi.  28—30) ;  and 
the  presence  of  the  Comforter,  the 
Holy  Ghost,  shall  sustain  us  here  (John 
xiv.  26,  27),  and  in  heaven  all  tears 
shall  be  wiped  away^    Rev.  xxi.  4. 

5.  The  meek.  Meekness  is  patience 
in  the  reception  of  injuries.  It  is  nei- 
ther meanness,  nor  a  surrender  of  our 
rights,  nor  cowardice  ;  but  it  is  the  op- 
posite of  sudden  anger,  of  malice,  of 
long-harbored  vengeance.  Christ  in 
sisted  on  his  right,  when  he  said,  "  If  I 
have  done  evil,  bear  witness  of  the  evil ; 
but  if  well,  why  smitest  thou  me?" 
John  xviii.  23.  Paul  asserted  his  right, 
when  he  said,  "  They  have  beaten  us 
openly  uncondemned,  being  Romans, 
and  have  cast  us  into  prison  ;  and  now 
do  they  thrust    us  out  privily  ?    na^ 


60 


MATTHLW. 


6  Blessed    are    they    which    do !  ousness :  for 
hunger     and    thirst     after     righte-   ed. 

8Ps.145.19.   Is.65.13, 


[A.  D.  31. 

they    shall   be    fill- 


verily  ;  but  let  them  come  themselves, 
and  letch  us  out."  Acts  xvi.  37.  And 
yet  Christ  was  the  very  model  of  meek- 
ness. It  was  one  of  his  characteristics, 
"  I  am  meek."  Matt.  xi.  29.  So  of 
Paul.  No  man  endured  more,  and 
more  patiently  than  he.  Yet  they  were 
not  passionate.  They  bore  it  patiently. 
They  did  not  harbor  malice.  They  did 
not  press  their  rights  through  thick  and 
thin,  and  trample  down  the  rights  of 
others  to  secure  their  own. 

Meekness  is  the  reception  of  injuries 
with  a  belief  that  God  will  vindicate  us. 
"Vengeance  is  his;  he  will  repay." 
Rom.  xii.  19.  It  little  becomes  us  to 
take  his  place,  and  to  do  what  he  has  a 
right  to  do,  and  what  he  has  promised 
to  do. 

Meekness  produces  peace.  It  is  proof 
of  true  greatness  of  soul.  It  comes  from 
a  heart  too  great  to  be  moved  by  little 
Insults.  It  looks  upon  those  who  offer 
them  with  pity.  He  that  is  constantly 
ruffled,  that  suffers  every  little  insult  or 
injury  to  throw  him  off  his  guard,  and 
to  raise  a  storm  of  passion  within,  is  at 
the  mercy  of  every  mortal  that  chooses 
to  disturb  him.  He  is  like  the  troubled 
sea  that  cannot  rest,  whose  waters  cast 
up  mire  and  dirt.  IT  They  shall  inherit 
the  earth.  This  might  have  been  trans- 
lated the  land.  It  is  probable  that  here 
is  a  reference  to  the  manner  in  which 
the  Jews  commonly  expressed  them- 
selves to  denote  any  great  blessing.  It 
was  promised  to  them  that  they  should 
inherit  the  land  of  Canaan.  For  a  long 
time  the  patriarchs  looked  forward  to 
this.  Gen.  xv.  7,  8.  Ex.  xxxii.  13. 
They  regarded  it  as  a  great  blessing. 
It  was  so  spoken  of  in  the  journey  in 
the  wilderness ;  and  their  hopes  were 
crowned  when  they  took  possession  of 
the  promised  land.  Deut.  i.  38  ;  xvi. 
20.  In  the  time  of  our  Saviour  they 
were  in  the  constant  habit  of  using  the 
Old  Testament  where  this  promise  per- 
petually occurs,  and  they  used  it  as  a 
proverbial  expression,  to  deriote  any 
areat  blessin/r,  perhaps  as  the  sum  of  all 
blessings.  Ps.  xxxvii.  20.  Isa.  Ix.  21. 
Cur  Saviour  used  it  in  this  sense  ;  and 
meant  to  say,  not  that  the  meek  should 
»WTi  great  praperty,  or  have  many  lands, 


but  that  they  should  possess  peculiai 
blessings.  The  Jews  also  considered 
the  land  of  Canaan  as  a  type  of  heaven, 
and  of  the  blessings  under  the  Messiah. 
To  inherit  the  land,  became,  therefore, 
an  expresoion  denoting  those  blessings. 
When  our  Savioiu-  promises  it  here,  he 
means  that  the  meek  shall  be  received 
into  his  kingdom,  and  partake  of  its 
blessings  here,  and  of  the  glories  of  the 
heavenly  Canaan  hereafter.  The  value 
of  meekness,  even  in  regard  to  worldly 
property  and  success  in  hfe,  is  often  ex 
hibited  in  the  scriptures.  Prov.  xxii. 
24,  25;  XV.  1  ;  xxv.  8,  15.  It  is  also 
seen  in  common  life  that  a  meek,  pa- 
tient, mild  man  is  the  most  prospered. 
An  impatient  and  quarrelsome  man 
raises  up  enemies  ;  often  loses  property 
in  lawsuits  ;  spends  his  time  in  disputes 
and  broils,  rather  than  in  sober,  honest 
industry ;  and  is  harassed,  vexed,  and 
unsuccessful  in  all  that  he  does.  God- 
liness is  profitable  for  all  things,  having 
promise  of  the  life  that  is,  and  of  that 
which  is  to  come.  1  Tim.  iv.  8 ;  vi. 
3—6. 

6.  Blessed  are  they  that  hunger,  &c. 
Hunger  and  thirst,  here,  are  expressive 
of  strong  desire.  Nothing  would  bet- 
ter express  the  strong  desire  which  we 
ought  to  feel  to  obtain  righteousness, 
than  hunger  and  thirst.  No  wants  are 
so  keen,  none  so  imperiously  demand 
supply,  as  these.  They  occur  daily  ; 
and  when  long  continued,  as  in  case  of 
those  shipwrecked,  ari-i  doomed  to 
wander  months  or  j'ears  over  burning 
sands,  with  scarcely  any  drink  or  food, 
nothing  is  more  distressing.  An  ardent 
desire  for  any  thing  is  often  represented 
in  the  scriptures  by  hunger  and  thirst. 
Ps.  xhi.  1,  2;  Ixiii.  1,  2.  A  desire  fo- 
the  blessings  of  pardon  and  peace ;  a 
deep  sense  of  sin,  and  want,  and 
wretchedness,  is  olso  represented  by 
thirsting.  Isa.  Iv.  1,  2.  Those  that 
are  perishing  for  want  of  righteousness  ; 
that  feel  that  they  are  lost  sinners,  and 
strongly  desire  '.o  be  holy,  shall  be 
filled.  Never  was  there  a  desire  to  be 
holy,  which  God  was  not  willing  to 
gratify.  And  the  gospel  of  Christ  has 
made  provision  to  satisfy  all  who  truly 
desire  to  be  holy.     See  Isa.  Iv.    and 


A.  D.  31.]  ,  CHAPTER  V  61 

7  Blessed  are  the  merciful :   for  |      9  Blessed  are  the '  peacemakers  : 
•  they  shall  obtain  mercy.  for  they  shall  be  called  the  children 

8  Blessed  are  the  pure  in  ^  heart :  j  of  God. 
for  they  shall  see  God. 


<iPs.4M,2. 
3.i!,3. 


APs.24.3,4.   He.12.14.    1  Jno. 


.XV.  13.     John  iv.  14  ;  vi.  35 ;  vii.  37, 
38.     Ps.  xvii.  15. 

7.  Blessed  are  the  merciful.  That  is, 
'.hose  who  are  so  affected  by  the  sttf- 
ferings  of  others,  as  to  be  disposed  to 
alleviate  them.  This  is  given  as  an 
evidence  of  piety,  and  it  is  said  that 
they  who  show  mercy  to  others,  shall 
obtain  it.  The  same  sentiment  is  found 
in  Matt.  x.  42.  Whosoever  shall  give 
a  cup  of  cold  water  only  unto  one  of 
these  little  ones,  in  the  name  of  a  disci- 
ple, shall  not  lose  his  reward.  See  also 
Matt.  XXV.  34 — 40.  It  should  be  done 
to  glorify  God ;  that  is,  in  obedience  to 
his  coinmandnients  and  with  a  desire 
that  he  should  be  honored  ;  and  feeling 
that  we  are  benefiting  one  of  his  crea- 
tures. Then  he  will  regard  it  as  done 
to  him,  and  will  reward  us.  See  the 
sentiment  of  this  verse,  that  the  mer- 
ciful shall  obtain  mercy,  more  fully  ex- 
pressed in  2  Sain.  xxii.  26,  27 ;  and  in 
Ps.  xviii.  25,  26. 

Nowhere  do  we  imitate  God  more 
than  in  showing  mercy.  Iii  nothing 
does  God  more  delight  than  in  the  ex- 
ercise of  mercv.  Ex.  xxxiv.  6.  Ezek. 
xxxiii.  11.  iTim.  ii.  4.  2  Pet.  iii.  9. 
To  us,  guilty  sinners  ;  to  us,  wretched, 
dying,  and  exposed  to  eternal  wo,  he 
has  shown  his  mercy  by  giving  his  Son 
to  die  for  us  ;  by  expressing  his  willing- 
ness to  pardon  and  save  us ;  and  by 
sending  his  Spirit  to  renew  and  sanctify 
the  heart.  Each  day  of  our  hfe,  each 
hour,  and  each  moment,  we  partake  of 
his  undeserved  mercy.  All  the  bless- 
ings we  enjoy  are  proofs  of  his  mercy, 
if  loe,  also,  show  mercy  to  the  poor, 
the  wretched,  the  guilty,  it  shows  that 
we  are  lilie  God.  We  have  his  spirit, 
nnd  shall  not  lose  our  reward.  And  we 
have  abundant  opportunity  to  do  it. 
Our  world  is  full  of  guilt  and  wo,  which 
we  may  help  to  relieve  ;  and  every  day 
of  our  lives  we  have  opportunity,  by 
heiping  the  pool  and  wretched,  and  by 
forgiving  those  who  injure  us,  to  show 
that  we  are  hke  God.  See  Note  on  ch. 
v\.  14,  15. 

8.  Blessed    are    the    pure   in    heart. 


That  is,  whose  minds,  motives,  and 
principles  are  pure.  Who  seek  not 
only  to  have  the  external  aciio?is  cor- 
rect, but  who  desire  to  be  holy  in  heart, 
and  who  are  so.  Man  looks  on  the 
outward  appearance,  but  God  looketb 
on  the  heart.  If  They  shall  see  God. 
There  is  a  sense  in  which  all  shall  see 
God.  Rev.  i.  7.  That  is,  they  shall 
behold  him  as  a  Judge,  not  as  a  Friend. 
In  this  place,  it  is  spoken  of  as  a  pecu- 
liar favor.  So  also  in  Rev.  .xxii.  4. 
And  they  shall  see  his  face.  To  see 
the  face  of  one,  or  to  be  in  his  presence, 
were,  among  the  Jews,  terms  expres- 
sive of  great  favor.  It  was  regarded  as 
a  high  honor  to  be  in  the  presence  ol 
kings  and  princes,  and  to  be  permitted 
to  see  them.  Prov.  xxii.  29.  He  shall 
stand  before  kings,  &lc.  See  als(j  2 
Kings  XXV.  19.  "  Those  that  stood  in 
the  king's  presence  ;"  in  the  Hebrew, 
those  that  saw  the  face  of  the  king  ; 
that  is,  who  were  his  favorites  and 
friends.  So  here,  to  see  God,  means 
to  be  his  friends  and  favorites,  and  to 
dwell  with  him  in  his  kingdom. 

9.  Blessed  are  the  peace-makers. 
Those  who  strive  to  prevent  conten- 
tion, and  strife,  and  war.  Who  use 
their  influence  to  reconcile  opposing 
parties,  and  to  prevent  lawsuits,  and 
hostilities,  in  families  and  neighbour- 
hoods. Every  man  may  do  something 
of  this  ;  and  no  man  is  more  Uke  God, 
than  he  who  does  it.  There  ouglit  not 
to  be  unlawful  and  officious  interference 
in  that  which  is  none  of  our  business  ; 
but  without  any  danger  of  acquiring 
this  character,  every  man  has  many  op- 
portunities of  reconciling  opposing  par- 
ties. Friends,  neighbors,  men  of  in- 
fluence, lawyers,  physicians,  may  do 
much  to  promote  peace-  And  it  should 
be  taken  in  hand  in  the  beginning 
"  The  beginning  of  strife,"  says  Solo- 
mon, "  is  like  the  letting  out  of  water." 
"  An  ounce  of  prevention,"  says  the 
EngUsh  proverb,  "  is  worth  a  pound  oi 
cure."  Long  and  most  deadly  quarrels 
might  be  prevented  by  a  little  kind  in- 
terference in  the  beginning.     ^  Child 


62 


MATTHEW. 


[A.D.  31. 


10  Blessed  are  they  which  are 
persecuted  for  righteousness' "  sake : 
For  their's  is  the  kingdom  of  hea- 
ven. 

11  Blessed    are    ye,  when   men 

alPe.3.13,l4. 

ren  of  God.  See  Matt.  i.  1.  Those  who 
resemble  God,  or  who  manifest  a  spirit 
like  his.  He  is  the  Author  of  peace  (1 
Cor.  .\iv.  33) ;  and  all  those  who  endea- 
vor to  promote  peace  are  lihe  him,  and 
are  worthy  to  be  called  his  children. 

10.  Persecuted.  To  persecute,  means 
literally  to  pursue,  follow  after,  as  one 
does  a  flying  enemy.  Here  it  means  to 
\'e.x,  or  oppress  one,  on  account  of  his 
religion.  They  persecute  others  who 
injure  their  names,  reputation,  proper- 
ty, or  endanger  or  take  their  life,  on  ac- 
count of  their  religious  opinions.  ^  For 
righteousness^  sake.  Because  they  are 
righteous,  or  are  the  friends  of  God. 
We  are  not  to  seek  persecution.  We 
are  not  to  provoke  it  by  strange  senti- 
ments or  conduct,  or  by  violating  the 
laws  qf  civil  society,  or  by  modes  of 
speech  that  are  unnecessarily  ofTeiisive 
to  others.  But  if,  in  the  honest  cilhrt 
to  be  Christians,  and  to  live  the  life 
of  Christians,  others  persecute  and 
revile  us,  we  are  to  consider  this  as  a 
blessing.  It  is  an  evidence  that  we  are 
the  children  of  God,  and  that  he  will 
defend  us.  All  that  live  godly  in  Christ 
.Tesus  shall  suffer  persecution.  2  Tim. 
iii.  12.  If  Theirs  is  the  kingdom  of  heaven. 
They  have  evidence  that  they  are  Chris- 
tians, and  shall  be  brought  to  heaven. 

11.  Revile  you.  Reproach  you;  call 
you  by  evil  and  contemptuous  names  ; 
ridicule  you  because  you  are  Christians. 
Thus  they  said  of  Jesus,  that  he  was  a 
Samaritan  and  had  a  devil ;  that  he  was 
mad  ;  and  thus  they  reviled  and  mock- 
ed him  on  the  cross.  But  being  reviled, 
lie  reviled  not  again  (1  Pet.  ii.  23.) ;  and 
thus  being  reviled,  we  should  bless 
(1  Cor.  iv.  12.);  and  thus,  though  the 
contempt  of  the  world  is  not  in  itself 
desirable,  yet  it  is  blessed  to  tread  in 
the  footsteps  of  Jesus,  to  imitate  his  ex- 
ample, and  even  to  suffer  for  his  sake. 
Phil.  i.  29.  ^  All  manner  of  evil — falsely. 
An  emphasis  should  be  laid  on  the  word 
falsely  in  this  passage.  It  is  not  bless- 
ed to  have  evil  spoken  of  us  if  we  de- 
serve  it;  but  if  we  deserve  it  not,  then 
we  should  not  consider  it  a.s  a  calamity. 


shall  revile  you,  and  persecute  you, 
and  shall  say  all  manner  of  evil 
against  you  '  falsely  for  my  sake. 

12  Rejoice,    and    be    exceeding 
glad :  for  great  is  your  reward  *  ii 

flying.        6  2C0.4.17. 


We  should  take  it  patiently,  and  show 
how  much  the  Christian,  under  the 
consciousness  of  innocence,  can  bear 
1  Pet.  iii.  13—18.  "^  For  my  sake.  Be- 
cause you  are  attached  to  me  ;  because 
you  arc  Christians.  We  are  not  to  seek 
such  things.  We  are  not  to  do  things 
to  offend  others  ;  to  treat  them  harshly 
or  unkindly,  and  court  revilings.  We 
are  not  to  say  or  do  things,  though  they 
may  be  on  the  subject  of  religion,  de- 
signed to  disgust  or  offend.  But  if,  in 
the  faithful  endeavor  to  be  Christians, 
we  are  reviled,  as  our  Master  was,  then 
we  are  to  take  it  with  patience,  and  to 
remember  that  thousands  before  us  have 
been  treated  in  like  manner.  When 
thus  reviled,  or  persecuted,  we  are  to 
be  meek,  patient,  humble  ;  not  angry  ; 
not  reviling  again ;  but  endeavoring  to 
do  good  to  our  persecutors  and  slan- 
derers. 2  Tim.  ii.  24,  25.  In  this  way 
many  have  been  convinced  of  the  powej 
and  excellence  of  that  religion  which 
they  were  persecuting  and  revihng 
They  have  seen  that  nothing  else  but 
Christianity  could  impart  such  patience 
and  meekness  to  the  persecuted  ;  and 
have,  by  this  means,  been  constrained 
to  submit  themselves  to  the  gospel  of 
Jesus.  Long  since,  it  became  a  pro 
verb,  "  that  the  blood  of  the  martyrs  is 
the  seed  of  the  church." 

12.  Eejoice,  &L.C.  The  leward  of  such 
suffering  is  great.  To  those  who  suffe: 
most,  God  imparts  the  highest  rewards. 
Hence  the  crown  of  martyrdom  has 
been  thought  to  be  the  brightest  thai 
any  of  the  redeemed  shall  wear ;  anc 
hence  many  of  the  early  Christiane 
sought  to  become  martyrs,  and  threv 
themselves  in  the  way  of  their  persecu 
tors,  that  they  might  be  put  to  death. 
They  literally  rejoiced,  and  leaped  fo' 
joy,  at  the  prospect  of  death  for  the 
sake  of  Jesus.  Though  God  does  )ic>. 
require  us  to  seek  persecution,  yet  ah 
this  shows  that  there  is  something  in 
religion  to  sustain  the  soul,  which  the 
world  does  not  possess.  Nothing  bir 
the  consciousness  of  innocence,  and  iho 
presence   of    God,    could    have   borne 


A.  D.  31.1 


CHAPTER  V. 


63 


heaven  :  for  so  persecuted  they  the 
prophets  which  were  before  you. 

13  Ye  are  the  salt "  of  the  earth  : 

but  if  the  salt  have  lost  his  savour, 

wherewith  shall  it  be  salted  1  it  is 

thenceforth    good  for  nothing,   but 

a  Mar.9.50. 


rfiem  up  in  the  midst  of  these  trials ; 
md  the  flame,  therefore,  kindled  to 
consume  the  martyr,  has  also  been  a 
bright  light,  showing  the  truth  and 
power  of  the  gospel  of  Jesus.  IT  T/ie 
prophets,  &LC.  The  holy  men  who 
i:ame  to  predict  future  events,  and  who 
were  the  reUgious  teachers  of  the  Jews. 
For  an  account  of  their  persecutions. 
Bee  the  11th  chapter  of  the  Epistle  to 
the  Hebrews. 

13.  Ye  are  the  salt  of  the  earth.  Salt 
renders  food  pleasant  and  palatable,  and 
preserves  from  putrefaction.  So  Chris- 
tians, by  their  lives  and  instructions,  are 
to  keep  the  world  from  entire  moral 
corruption.  By  bringing  down,  by  their 
prayers,  the  blessing  of  God,  and  by 
their  influence  and  example,  they  save 
the  world  from  universal  vice  and  crime. 
If  Salt  have  lost  its  savotir.  That  is,  if 
it  has  become  insipid,  tasteless,  or  have 
lost  its  preserving  properties.  The  salt 
used  in  this  country  is  a  chemical  com- 
pound—  muriate  of  soda  —  and  if  the 
•allness  were  lost,  or  it  were  to  lose  its 
favour,  there  would  be  nothing  remain- 
ing. It  enters  into  the  very  nature  of 
the  substance.  In  eastern  countries, 
however,  the  salt  used  was  impure, 
mingled  with  vegetable  and  earthy  sub- 
stances ;  so  that  it  might  lose  the  whole 
of  its  saitness,  and  a  considerable  quan- 
tity of  earthy  matter  remain.  This  was 
good  for  nothing  e.xcept  that  it  was 
used,  as  it  is  said,  to  place  in  paths,  or 
walks,  as  we  use  gravel.  This  kind  of 
salt  is  common  still  in  that  country.  It 
is  found  in  the  earth  in  veins  or  layers, 
and  when  exposed  to  the  sun  and  rain, 
loses  its  saitness  entirely.  Maundrell 
3ays,  'I*  I  broke  a  piece  of  it,  of  which 
that  part  that  was  exposed  to  the  rain, 
sun,  and  air,  though  it  had  the  sparks 
and  particles  of  salt,  yet  it  had  perfect- 
ly lost  its  savour.  The  inner  part, 
which  was  connected  to  the  rock, 
retained  its  savour,  as  I  found  by 
proof  " 

U.   The  light  of  the  world.    The  light 


to   be  cast  out,  and  to  be  troddet 
under  foot  of  men. 

14  Ye  are  the  light  ^  of  the  world. 
A  city  that  is  set  on  an  hill  cannot 
be  hid. 

15  Neither  do  men  light  a  can 

b  Ph.2.15. 


of  the  world  often  denotes  the  sun.  John 
xi.  9.  The  sun  renders  objects  visible, 
shows  their  form,  their  nature,  their 
beauties,  and  deformities.  The  term 
light  is  often  applied  to  religious  teach- 
ers. See  Matt.  iv.  16  ;  Luke  ii.  32  ; 
John  i.  4,  viii.  12  ;  Isa.  xlLs.  6.  It  is 
pre-eminently  applied  to  Jesus  in  these 
places,  because  he  is,  in  the  moral 
world,  what  the  sun  is  in  the  natural 
world.  The  apostles,  and  Christian 
ministers,  and  all  Christians,  are  lights 
of  the  world,  because  they,  by  their  in- 
structions and  examples,  show  what 
God  requires,  what  is  the  condition  of 
man,  what  is  the  way  of  duty,  peace, 
and  happiness  —  the  way  that  leads  to 
heaven.  ^  A  city  that  is  set  on  a  hill, 
&c.  Many  of  the  cities  of  Judea  were 
placed  on  the  summits  or  sides  of 
mountains,  and  could  be  seen  from  afar. 
This  was  the  case  with  Jerusalem  ;  and 
it  is  said  by  Maundrell,  that  near  the 
place  where  our  Saviour  is  supposed  to 
have  delivered  his  sermon,  there  is  still 
such  a  town,  called  Saphat,  anciently 
Bethesda.  This  can  be  seen  far  and 
near.  Perhaps  Jesus  pointed  to  such  a 
city,  and  told  his  disciples  that  they 
were  like  it.  They  were  seen  from  far. 
Their  actions  could  not  be  hid.  The 
eyes  of  the  world  were  upon  them. 
They  must  be  seen  ;  and  as  this  was  the 
case,  they  ought  to  be  holy,  harmless, 
and  undefiled. 

15.  Neither  do  men  light  a  candle,  &,c. 
Jesus  proceeded  here  to  show  them 
that  the  very  reason  why  they  were  en- 
lightened was,  that  others  might  also 
see  the  light,  and  be  benefited  by  it. 
When  men  light  a  candle,  they  do  not 
conceal  the  light,  but  place  it  where  il 
may  be  of  use.  So  it  is  with  religion. 
It  is  given  that  we  may  benefit  others 
It  is  not  to  be  concealed,  but  sufiered 
to  show  itself  and  to  shed  light  on  r 
surrounding  wicked  world.  If  A  hishel 
Greek,  a  measure  containing  nearly  a 
peck.  It  denotes  any  thing,  here,  tha' 
might  conceal  the  light. 


64 


MATTHEW. 


[A.  D.  7i 


die,  and  put  it  under  ^  a  bushel, 
but  on  a  candlestick  ;  and  it  giveth 
light  unto  all  that  are  in  the 
house. 

16  Let  your  light  so  shine  before 
men,  that  they  may  see  your  good 
works,  and  glorify"  your  Father 
which  is  in  heaven. 

1  The  word,  in  the  original,  sigiiifieth  a 
measure  containing  about  a  pint  less  than  a 
peck.  a  1  Pe.2.12. 


16.  Let  your  Ifghl  so  shine,  iSoc.  Let 
your  holy  life,  your  pure  conversation, 
and  your  faithful  instruction,  be  every- 
where seen  and  known.  Always,  in 
all  societies,  in  all  business,  at  home 
and  abroad,  in  prosperity  and  adver- 
sity, let  it  be  seen  that  you  are  real 
Christians.  ^  That  they  may  see  your 
^ood  works.  This  is  not  the  motive  to 
influence  us,  simply  that  we  may  he  seen 
(comp.  ch.  vi.  1) ;  but  that  our  heavenly 
Father  may  be  glorified.  It  is  not  right 
to  do  a  thing  merely  to  be  seen  by 
others,  for  this  is  pride  and  ostentation ; 
but  we  are  to  do  it,  that,  being  seen, 
God  may  be  honored.  The  Phanscss 
acted  to  be  seen  of  men;  true  Christians 
act  to  glorify  God,  and  care  httle  what 
men  may  tliink  of  them,  except  as  by 
their  conduct  others  may  be  brought  to 
honor  God.  If  Glorify  your  Father. 
Praise,  or  honor  God,  or  be  led  to  wor- 
ship him.  Seeing  in  your  hves  the  ex- 
cellency of  rehgion,  the  power  and 
purity  of  the  gospel,  they  may  be  won 
to  be  Christians  also,  and  give  praise  and 
glory  to  God  for  his  mercy  to  a  lost  world. 

We  learn  here,  1.  That  rehgion,  if 
It  e.xist,  cannot  be  concealed.  2.  That 
where  it  is  not  manifest  in  the  life,  it 
does  not  exist.  3.  That  professors  of 
religion,  who  live  hke  other  men,  give 
evidence  that  they  have  never  been  re- 
newed. 4.  That  to  attempt  to  conceal 
or  hide  our  Christian  knowledge  or  ex- 
perience is  to  betray  our  trust,  and 
injure  the  cause  of  piety,  and  render 
our  lives  useless.  And  5.  That  good 
actions  will  be  seen,  and  will  lead  men 
to  honor  God.  If  we  have  no  other 
way  of  doing  good — if  we  are  poor,  and 
unlearned,  and  unknown — yet  we  may 
do  good  by  our  lives.  No  sincere  and 
liunihh;  Christian  hves  in  vain.  The 
feeblest  hght  at  midnight  is  of  use. 
•  How  far  thislittle  candle  throws  his  beams! 

So  shines  a  good  dec'  in  a  naughty  world  1" 


17  Think  not  that  I  am  come  i> 
destroy  *  the  law  or  the  •=  prophete: 
I  am  not  come  to  destroy,  but  to  " 
fulfil. 

18  For  verily  \  say  unto  you, 
Till  heaven  and  earth  pass,  one  jot 
or  one  tittle  '  shall  in  no  wise  pass 
from  the  law,  till  all  be  fulfilled. 

h  Matt.3.15.  c  Is.42.21.  d  Ps.40.6,8 
cLu. 16.17. 

17.  Think  not  that  I  am  come,  &c. 
Our  Saviour  was  just  entering  on  his 
work.  It  was  important  for  him  to  state 
what  he  came  to  do.  By  his  setting  up 
to  be  a  teacher  in  opposition  to  the 
Scnbes  and  Pharisees,  some  might 
charge  him  with  an  intention  to  de- 
stroy their  law,  and  abolish  the  cus- 
toms of  the  nation.  He  therefore  told 
them  that  he  did  not  come  for  that 
end,  but  really  to  fulfil  or  accomphsh 
what  was  in  the  law  and  the  prophets. 
TT  To  destroy.  To  abrogate;  to  deny 
their  divine  authority ;  to  set  men  free 
from  the  obligation  to  obey  them. 
IT  The  law.  The  five  books  of  Moses, 
called  the  law.  See  Note  on  Luke 
xxiv.  44.  "ii  The  prophets.  The  books 
which  the  prophets  wrote.  These  two 
divisions  here  seem  to  comprehend  the 
Old  Testament,  and  Jesus  says  that  he 
came  not  to  do  away  or  destroy  the 
authority  of  the  Old  Testament.  If  But 
to  fulfil.  To  complete  the  design ;  to 
fill  up  what  was  predicted ;  to  accomn!;sn 
what  was  intended  in  them.  The  word 
fulfil,  also,  means  sometimes  to  teach  or 
inculcate.  Col.  i.  25.  The  law  of  Moses 
contained  many  sacrifices  and  rites 
which  were  designed  to  shadow  forth 
the  Messiah.  Hob.  ix.  These  were 
fulfilled  when  he  came  and  oifered 
himself  a  sacrifice  to  God, 

"  A  sacrifice  of  nobler  name, 
And  richer  blood  than  they." 

The  prophets  contained  many  predic 
tions  respecting  his  coming  and  death. 
These  were  all  to  be  fulfilled  and  fully 
accomplished  by  his  hfe  and  his  suffer 
ings. 

18.  Verily.  Truly,  certainly.  A 
word  of  strong  affirmati(m.  Tf  Till  hea- 
ven and  earih  pass.  This  expression 
denotes  that  the  law  never  should  ht 
destroyed  till  it  should  be  all  fulfilled 


A.  D.31. 


CHAPTER  V. 


6? 


19  Whosoever    therefore    shall 
break  one  of  these  least  command- 


It  is  the  same  as  saying,  every  thin^ 
else  may  change,  the  very  earth  and 
heaven  may  pass  away,  but  the  law  of 
God  shall  not  be  destroyed  till  its  whole 
design  shall  be  accomplished.  IT  Owe 
iot.  The  word  jot,  or  yod — ■• — is  the 
name  of  the  Hebrew  letter  /,  the 
smallest  letter  in  the  Hebrew  alphabet. 
IT  One  tittle.  The  Hebrew  letters 
were  wntten  with  small  points  or 
apices  as  in  the  letter  Sckin — 'J/  or  Shi 
— Bf — which  serve  to  distinguish  one 
letter  from  another.  To  change  a  small 
point  of  one  letter,  therefore,  might 
vary  the  meaning  of  a  word,  and  de- 
stroy the  sense.  Hence  the  Jews  were 
exceedingly  cautious  in  writmg  these 
letters,  and  considered  the  smallest 
change  or  omission  a  reason  for  de- 
stroying the  whole  manuscript  w'hen 
they  were  transcribing  the  Old  Testa- 
ment. The  expression,  "one  jot  or 
tittle,"  became  proverbial,  and  means 
that  the  smallest  part  of  the  law  should 
not  be  destroyed. 

The  laws  of  the  Jews  are  commonly 
divided  into  moral,  ceremonial,  and 
judicial.  The  moral  laws  are  such  as 
grow  out  of  the  nature  of  things,  which 
cannot,  therefore,  be  changed — such  as 
the  duty  of  loving  God  and  his  crea- 
tures. These  cannot  be  abolished,  as 
it  can  never  be  made  right  to  hate  God, 
or  to  hate  our  fellow  men.  Of  this 
kind  are  the  ten  commandments ;  and 
these  our  Saviour  has  neither  abolished 
nor  superseded.  The  ceremonial  laws 
are  such  as  are  appointed  to  meet  cer- 
tain states  of  society,  or  to  regulate  the 
religious  rites  and  ceremonies  of  a  peo- 
ple. These  can  be  changed  when  cir- 
cumstances are  changed,  and  yet  the 
moral  law  be  untouched.  A  general 
may  command  his  soldiers  to  appear 
sometimes  in  a  red  coat,  and  sometimes 
in  blue,  or  in  yellow.  This  would  be 
a  ceremonial  law,  and  might  be  changed 
as  he  pleased.  The  duty  of  obeying 
him,  and  of  being  faithful  to  his  coun- 
try, could  not  be  changed.  This  is  a 
moral  law.  A  parent  might  suffer  his 
children  to  have  fifty  different  dresses 
at  different  times,  and  love  them  equal- 
ly in  all.  The  dress  is  a  mere  matter 
oi  ceremony,  and  may  be  changed.  The 
child,  in  all  these  garments,  is  bound 
to  love  and  obey  his  father.     This  is  a 


ments,  and  shall  teach  men  so,  he 
shall  be  called  the  least  in  the  kinrr- 

moral  law,  and  cannot  be  changed.  So 
the  laws  of  the  Jews.  Those  to  regu- 
late mere  matters  of  ceremony,  and 
rites  of  worship,  might  be  changed. 
Those  requiring  love  and  obedience  to 
God,  and  love  to  men,  could  not  be 
changed,  and  Christ  did  not  attempt 
it.  Matt.  XLX.  19,  xxii.  37 — 39 ;  Luke 
X.  27;  Rom.  xiii.  9. 

A  third  species  of  law  was  the  judi- 
cial, or  those  regulating  courts  of  jus- 
tice, contained  in  the  Old  Testament 
These  were  of  the  nature  of  the  ceremo- 
nial law,  and  might  also  be  changed  at 
pleasure.  The  judicial  law  regulated 
the  courts  of  justice  of  the  Jews.  It 
was  adapted  to  their  own  civil  society. 
When  the  form  of  the  Jewish  pohty 
was  changed,  this  was  of  course  no 
longer  binding.  The  ceremonial  law 
was  fulfilled  by  the  coming  of  Christ : 
the  shadow  was  lost  in  the  substance, 
and  ceased  to  be  binding.  The  moral 
law  was  confirmed  and  unchanged. 

19.  Shall  break.  Shall  violate,  or 
disobey.  "iT  These  least  commandments. 
The  Pharisees,  it  is  probable,  divided 
the  precepts  of  the  law  into  lesser  and 
greater,  teaching  that  they  who  violated 
the  former  were  guilty  of  a  trivial 
offence  only.  See  Matt,  xxiii.  23. 
Christ  teaches  that  in  his  kingdom 
they  who  make  this  distinction,  or 
who  taught  that  any  laws  of  God  might 
be  violated  with  impunity,  should  be 
called  least  ;  while  they  should  be  held 
in  high  regard  who  observed  all  the 
laws  of  God  without  distinction.  If  Shall 
be  called  least.  That  is,  shall  be  least. 
See  V.  9.  The  meaning  of  this  passage 
seems  to  be  this:  in  the  kingdom  of 
heaven,  i.  e.  in  the  kingdom  of  the 
Messiah,  or  in  the  church  which  he  is 
about  to  establish  (See  Note,  Matt.  iii. 
2),  he  that  breaks  the  least  of  these 
commandments  shall  be  in  no  esteem, 
or  shall  not  be  regarded  as  a  proper 
religious  teacher.  The  Pharisees  di- 
vided the  law  into  greater  and  lesser 
precepts.  They  made  no  small  part 
of  it  void  by  their  traditions  and  divi- 
sions. Matt,  xxiii.  23,  xv.  3 — 6.  Jestis 
says  that  in  his  kingdom  all  this  vain 
division  and  tradition  should  cease. 
Such  divisions  and  distinctions  should 
be  a  small  matter.  He  that  attempted 
it  should  1)0  the  h.ast   of  all.      Men 


16 


MATTHEW. 


[A.D.31. 


iom    of   heaven  :     but    whosoever  I  and  Pharisees,  ye  shall  in  no  case 
shall  do  and  teach  them,  the  same 
shall  be  called  great  "  in  the  king- 
dom of  heaven. 

20  For   I   say    unto    you,   That 
except  your  righteousness  shall  ex- 
ceed *  the  righteousness  of  the  scribes 
a  1  Sa.2.30.       b  c.23.23-28.   Ph.3.9. 


would  be  engaged  in  yielding  obedi- 
ence to  all  the  law  of  God,  without 
any  such  vain  distinctions.  IT  Shall  he 
called  great.  He  that  teaches  that  all 
the  law  of  God  is  binding,  and  that  all 
of  it  should  be  obeyed,  %Nithout  at-* 
tempting  to  specify  what  is  most  im- 
portant, shall  be  a  teacher  worthy  of 
■lis  office,  shall  teach  the  truth,  and 
shall  be  called  great.    We  learn  hence, 

1.  That  all  the  law  of  God  is  binding 
on    Christians.     Comp.    James   ii.    10. 

2.  That  all  the  commands  of  God 
should  be  preached,  in  their  proper 
place,  by  Christian  ministers.  3.  That 
they  who  pretend  that  there  are  any 
laws  of  God  so  small  that  tliey  need  not 
obey  ihem,  are  unworthy  of  his  king- 
dom. And  4.  That  true  piety  has  re- 
spect to  all  the  commandments  of  God, 
and  keeps  them.     Ps.  cxLx.  6. 

20.  Your  righteousness.  Your  holi- 
ness, your  views  of  the  nature  of  right- 
eousness, and  your  conduct  and  lives. 
Unless  you  are  more  holy  than  they 
are,  you  cannot  be  saved,  "if  Shall  ex- 
ceed. Shall  excel,  or  abound  more. 
This  righteousness  was  exteriial,  and 
was  not  real  holiness.  The  righteous- 
ness of  true  Christians  is  seated  in  the 
heart,  and  is  therefore  genuine.  Jesus 
means,  that  unless  they  had  more  real 
holiness  of  character  than  the  scribes, 
they  could  not  be  saved.  If  The  right- 
eousness of  the  scribes  and  Pharisees. 
See  Notes  on  ch.  iii.  7.  Their  righte- 
ousness consisted  in  outward  observan- 
ces of  the  ceremonial  and  traditional 
law.  They  offered  sacrifices,  fasted 
often,  prayed  much,  were  very  puncti- 
lious about  ablutions  and  tithes  and  the 
ceremonies  of  religion,  but  neglected 
justice,  truth,  purity,  holiness  of  heart, 
md  did  not  strive  to  be  pure  in  their 
Tiotivcs  before  Gt)d.  See  Matt,  xxiii. 
13 — 33.  The  righteousness  that  Jesus 
required  in  his  kingdom  was  purity, 
chastity,  honesty,  temperance,  the  fear 
of  God,  and  the  love  of  man.  It  is 
pure,   eternal,   reaching    the   motives, 


enter  into  the  kingdom  of  heaven. 

21  Ye  have  heard  that  it  was 
said  '  by  them  of  old  time,  '  Thou 
shajt  not  kill  ;  and  vi'hosoever  shall 
kill  shall  be  in  danger  of  the  judg- 
ment : 

1  or,  to  them,      c  Ex.20. 13.  De.5  17. 

and  making  the  hfe  holy.  11"  The  king- 
dom of  heaven.  See  ch.  iii.  2.  Shall 
not  be  a  fit  subject  of  his  king- 
dom here,  or  saved  in  the  world  to 
come. 

21.  Ye  have  heard.  Or,  this  is  the 
common  interpretation  among  the  Jews. 
Jesus  proceeds  here  to  comment  on 
some  prevaihng  opinions  among  the 
Jews ;  to  show  that  the  righteousness 
of  the  scribes  and  Pharisees  was  de- 
fective ;  and  that  men  needed  a  better 
righteousness,  or  they  could  not  be 
saved.  He  shows  what  he  meant  by 
that  better  righteousness,  by  showing 
that  the  common  opinions  of  the  scribes 
were  erroneous.  11  By  them  of  old  time. 
Tills  might  be  translated,  to  the  an 
cients,  referring  to  Moses  and  the  pro 
phets.  But  it  is  more  probable  that  he 
here  refers  to  the  interpreters  of  the  law 
and  the  prophets.  Jesus  did  not  set 
himself  against  the  lav\'  of  Moses,  but 
against  the  false  and  pernicious  inter 
pretations  of  the  law  prevalent  in  his 
time.  1i  Thou  shah  not  hill.  See  Ex. 
XX.  13.  This  literally  denotes  taking 
the  life  of  another,  with  malice,  or  with 
intention  to  murder  him.  The  Jesvs 
understood  it  as  meaning  no  more. 
The  comment  of  our  Saviour  shows 
that  it  was  spiritual,  and  was  designed 
to  extend  to  the  thoughts  and  feelings , 
as  well  as  the  external  act.  If  Shall  be 
in  danger  of.  Shall  be  held  guilty,  and 
be  punished  by.  The  law  of  Moses 
declared  that  the  murderer  should  be 
put  to  death.  Lev.  xxiv.  21.  Num. 
.xxxv.  16.  It  did  not  say,  however,  by 
whom  this  should  be  done,  and  it  weia 
left  to  the  Jews  to  organize  courts  to 
have  cognizance  of  such  crimes.  Deut 
xvi.  18.  If  The  judgment.  This  was 
the  tribunal  that  had  cognizance  of 
cases  of  murder,  &c.  It  was  a  court 
that  sat  in  each  city  or  town,  and  con 
sisted  commonly  of  seven  members. 
It  was  the  lowest  court  among  the 
Jews,  and  from  it  an  appeal  might  b« 
taken  to  the  Sanhedrim. 


A..D.  31.] 


CHAPTER  V. 


6? 


22  But   I   saj    unto   you,    That 
whosoever   is   angry  with  his  bro- 


23.  But  I  say  unto  you.  Jesus  being 
God  as  well  as  man  (John  i.  1.),  and, 
therefore,  being  the  original  giver  of 
the  law,  had  a  right  to  expound  it,  or 
change  it  as  he  pleased.  Comp.  Jlatt. 
sii.  6.  8.  He  therefore  spoke  here  and 
elsewhere  as  having  authoriti/,  and  not 
as  the  snribcs.  It  may  be  added  here, 
that  no  mere  man  ever  spake  as  Jesus 
did,  when  e.xplaining  or  enforcing  the 
law.  He  did  it  as  having  a  right  to  do 
it ;  and  he  that  has  a  right  to  ordain 
and  change  laws  in  the  government  of 
God  must  be  himself  divine.  ^  Is  an- 
sry — without  a  cause.  Anger,  or  that 
feeling  which  we  have  when  we  are 
injured,  and  which  prompts  us  to  de- 
fend ourselves  w-hen  in  danger,  is  a 
natural  feehng,  given  to  us:  1st.  Asa 
natural  expression  of  our  disapproba- 
tion of  a  course  of  evil  conduct ;  and, 
2d.  That  we  may  defend  ourselves 
when  suddenly  attacked.  When  ex- 
cited against  sin,  it  is  lawful.  God  is 
angry  with  the  wicked.  Jesus  looked 
on  the  hypocritical  Pharisees  with  an- 
ger. Mark  iii.  5.  So  it  is  said,  Be  ye 
angry,  and  sin  not.  Eph.  iv.  26.  Tliis 
anger,  or  indignation  against  sin,  is  not 
what  our  Saviour  speaks  of  here.  That 
is  anger  without  a  cause;  that  is,  un- 
justly, rashly,  hastily,  where  no  offence 
had  been  given  or  intended.  In  that 
case  it  is  evil ;  and  it  is  a  violation  of 
the  sixth  commandment,  because  he 
that  hateth  his  brother  is  a  murderer. 
1  John  iii.  15.  He  has  a  feeling  which 
would  lead  him  to  commit  murder,  if  it 
were  fully  acted  out.  IT  His  brother. 
By  a  brother  here  seems  to  be  meant 
a  neighbor,  or  perhaps  any  one  with 
whom  we  may  be  associated.  As  all 
men  are  descended  from  one  Father, 
and  are  all  the  creatures  of  the  same 
God,  scf  they  are  all  brethren ;  and  so 
every  man  should  be  regarded  and 
treated  as  a  brother.  Heb.  xi.  16. 
IT  Raca.  This  is  a  Syriac  w-ord,  expres- 
sive of  great  contempt.  It  comes  from 
a  verb  signifying  to  be  empty,  vain; 
and  hence,  as  a  word  of  contempt,  de- 
notes senseless,  stupid,  shaUoic -brains. 
Jesus  teaches  here  that  to  use  such 
words  is  a  violation  of  the  sixth  com- 
mandment. It  is  a  violation  of  the 
tpirit  of  that  commandment,  and  if  in- 


ther  without  a  cause,  *  shall  be  in 

danger  of  the  judgment:  and  who- 

a  1  Jno.3.15. 


dulged,  may  lead  to  a  more  open  and 
dreadful  inlraction  of  that  law.  Child- 
ren should  learn  that  to  use  such  words 
is  highly  offensive  to  God,  for  we  must 
give  an  account  of  every  idle  word 
which  we  speak  in  the  day  of  judg- 
ment, 'a  In  danger  of  the  council.  The 
word  translated  council,  is  in  the  ori- 
ginal Sanhedrim,  and  there  can  be  no 
doubt  that  he  refers  to  the  Jewish  tri- 
bunal of  that  name.  This  was  insti- 
tuted in  the  time  of  the  Maccabees, 
probably  about  200  years  before  Christ. 
It  was  composed  of  seventy-two  jud- 
ges ;  the  high-priest  was  the  presi- 
dent of  this  tribunal.  The  seventy-two 
members  were  made  up  of  the  chief 
priests  and  elders  of  the  people,  and 
the  scribes.  The  chief  priests  were 
such  as  had  discharged  the  office  of  the 
high-priest,  and  those  who  were  the 
heads  of  the  twenty-four  classes  of 
priests,  who  were  called  in  an  liono- 
rary  way  high  or  chief  priests.  See 
Matt.  ii.  4.  The  elders  were  the  princes 
of  the  tribes,  or  heads  of  the  family  as- 
sociations.* It  is  not  to  be  supposed 
that  all  the  elders  had  a  right  to  a  seat 
here,  but  such  only  as  were  elected  to 
the  office.  The  scribes  were  learned 
men  of  the  r>ation,  elected  to  this  tri- 
bunal, being  neither  of  the  rank  of 
priests  or  elders.  This  tribunal  had 
cognizance  of  the  great  affairs  of  the 
nation.  Till  the  time  when  Judea  was 
subjected  to  the  Romans,  it  had  the 
power  of  life  and  death.  It  still  re- 
tained the  power  of  passing  sentence, 
though  the  Roman  magistrate  held  the 
right  of  execution.  It  usually  sat  in 
Jerusalem,  in  a  room  near  the  temple. 
It  was  before  this  tribunal  tliat  our  Sa- 
viour was  tried.  It  was  then  assem 
bled  in  the  palace  of  the  high-priest. 
Matt.  xxvi.  3 — 57.  John  xviii.  24. 
■T  Thou  fool.  This  term  expressed 
more  than  want  of  wisdom.  It  was 
expressive  of  the  highest  guilt.  It  had 
been  commonly  used  to  denote  those 
who  were  idolaters  (Deut.  xxii^  21.) ; 
and  also  one  who  is  guilty  of  great 
crimes.  Josh.  vii.  15.  Ps.  xiv.  1. 
^  Hell  fire.  The  original  of  this  is 
"  the  GEHENXAH  of  fire.''  The  word 
GEHENNA,  commonly  translated  hell,  is 
made  up  of  two  Hebrew  words,  and 


MATTHEW. 


l^A  0.31 


soever   shall  "say  to  his    brother,  ^ 

Raca,  shall  be  in  danger  of  the  coun- 

1  i.e.  vainfelloiB.  2  Sa.6.20. 

signifies  the  valley  of  Hiu.nom.  This 
was  formerly  a  pleasant  valley,  near  to 
Jerusalem,  on  the  south.  A  small 
brook  or  torrent  usually  ran  through 
this  valley,  and  partly  encompassed 
the  chy.  This  valley  the  idolatrous 
Israehtes  devoted  formerly  to  the  horrid 
worship  of  Moloch.  2  Kings  xvi.  3.  2 
Chron.  xxviii.  3.  In  that  worship,  the 
ancient  Jewish  writers  inform  us,  that 
the  idol  of  Moloch  was  of  brass,  adorn- 
■  ed  with  a  royal  crown,  having  the  head 
of  a  calf,  and  his  arms  extended,  as  if 
fo  embrace  any  one.     When  they  of- 


cil :  but  w  hosoever  shall  say,  Tho'i 
fool,  shall  be  in  danger  of  hell  fire. 


fcred  children  to  him,  they  heated  the 
statue  within  by  a  great  fire,  and  when 
it  was  burning  hot,  they  put  the  mise- 
rable child  into  his  arms,  where  it  was 
soon  consumed  by  the  heat ;  and,  in 
order  that  the  cries  of  the  child  might 
not  be  heard,  they  made  a  great  noise 
with  drums  and  other  instruments  about 
the  idol.  These  drums  were  called 
Torn ;  and  hence  a  common  name  of 
the  place  was  Tophet.  Jer.  v\i.  31, 
32. 

The   following   cut  may  furnish  a 
useful  illustration  of  this  idol. 


After  the  return  of  the  Jews  from 
captivity,  this  place  was  held  in  such 
abhorrence,  that,  by  the  example  of 
Josiah,  (2  Kings  xxiii.  10.),  it  was 
made  the  place  where  to  throw  all  the 
dead  carcasses  and  filth  of  the  city; 
and  was  not  xmfrequently  the  place  of 
executions.  It  became,  therefore,  ex- 
tremely offensive ;  the  sight  was  ter- 
rific ;  the  air  was  polluted  and  pestilen- 
tial ;  and  to  preserve  it  in  any  manner 
pure,  it  was  necessary  to  keep  fires 
continually  burmng   there.      The   ex- 


treme loathsomeness  of  the  place ;  the 
filth  and  putrefaction  ;  the  corruption 
of  the  atmosphere,  and  the  lurid  fires 
blazing  by  day  and  by  night,  made  it 
one  of  the  most  appalling  and  terrific 
objects  with  which  a  Jew  was  ac- 
quainted. It  was  callfd  the  gehenn.a 
of  fire;  and  was  the  image  which  oui 
Saviour  often  employed  to  denote  the 
future  punishment  of  the  wicked. 

In  this  verse  it  denotes  a  degree  ot 
suffering  higher  than  the  panishmeni 
inflicted  hv  the  \ourt  qfst-oenty,  or  th( 


A..  D.31.J 


CHAPTER  V. 


69 


23  Thcrelore,  if  thou   bring  thy  I      2 1  Leave  there   thy   gift   beforo 

gift  "  to  the  altar,  and  there  reniem-  j  the  altar,  and  ^o  thy  way  :  first  be 

berest  that  thy  brother  hath  aught '  reconciled  to  thy  brother,  and  then 

against  thee,  come  and  offer  thy  gift. 

a  De.16.16,17. 


tanhedrim,  and  the  whole  verse  may 
therefore  mean,  '  He  that  hates  his 
brother  without  a  cause  is  guilty  of  a 
violation  of  the  sixth  commandment, 
and  sliall  be  punished  with  a  severity 
similar  to  that  inflicted  by  the  court  of 
judgment.  He  that  shall  suffer  his 
passions  to  transport  him  to  still  greater 
extravagances,  and  shall  make  him  an 
object  of  derision  and  contempt,  shall 
be  exposed  to  still  severer  punishment, 
corresponding  to  that  which  the  sanhe- 
drim, or  cou7icil,  inliicts.  But  he  who 
shall  load  his  brother  with  odious  ap- 
pellations and  abusive  language,  shall 
incur  the  severest  degree  of  punish- 
ment, represented  by  being  burnt  alive 
in  the  horrid  and  awful  valley  of  Hm- 
nom.' 

The  amount  then  of  this  difficult  and 
important  verse  is  this.  The  Jews 
considered  but  one  crime  a  violation  of 
the  sixth  commandment,  viz.,  actual 
murder,  (jr  wilful,  unlawful,  taking  Zi/e. 
Jesus  says  that  the  commandment  is 
much  broader.  It  relates  not  only  to 
the  external  act,  but  to  the  feelings  and 
words.  He  specifies  three  forms  of 
such  violation.  1st.  Unjust  a«c-cr.  2d. 
Anger  accompanied  with  an  expression 
of  contem-pl.  3d.  Anger,  with  an  ex- 
pression not  only  of  contempt,  but 
wickedness.  Among  the  Jews  there 
were  three  degrees  of  condemnation : 
that  by  the  "judgment,"  the  "coun- 
cil," and  the  "fire  of  Hinnom."  Jesus 
says  likewise  there  shall  be  grades  of 
condemnation  for  the  different  ways  of 
violating  the  sixth  commandment.  Not 
only  murder  shall  be  punished  by  God  ; 
but  an"er,  and  contempt,  shall  be  re- 
garded by  him  as  a  violation  of  the  law, 
and  punished  according  to  the  offence. 
As  these  offences  were  not  actually 
cognizable  before  the  Jewish  tribunals, 
he  must  mean  that  they  will  be  punish- 
«d  hereafter.  And  all  these  expressions 
relate  to  degrees  of  ■punishment  propor- 
tionate to  crime  in  the  future  world — 
the  world  of  justice  and  of  wo. 

23,  21.  Therefore,  if  thou  hring  the 
gift  to  the  nltar.  &.c.  The  Pharisees 
were  inUnil  only  on  the  exterital  act  in 


worship.  They  looked  not  at  all  to 
the  internal  acts  of  the  mind.  If  a  man 
conformed  to  the  external  rites  of  reh- 
gion,  however  much  envy,  and  malice, 
and  secret  hatred,  he  might  have,  they 
thought  he  was  doing  well.  Our  Sa- 
viour taught  a  different  doctrine.  It 
was  of  more  consequence  to  have  the 
lieari  right,  than  to  perform  the  out- 
ward act.  If  therefore,  says  he,  a  man 
has  gone  so  far  as  to  bring  his  gift  to  the 
very  altar,  and  should  remember  that 
any  one  had  any  tiling  against  him,  it 
was  his  duty  there  to  leave  his  offering, 
and  go  and  be  reconciled.  While  a 
difference  of  this  nature  existed,  his 
offering  could  not  be  acceptable.  He 
was  not  to  wait  till  the  offended  brother 
should  come  to  him  ;  he  was  to  go  and 
seek  him  out,  and  be  reconciled.  So 
now,  the  worship  of  God  will  not  be 
acceptible,  however  well  performed  ex- 
teriially,  until  we  are  at  peace  with 
those  that  we  have  injured.  "  To 
obey  is  better  than  sacrifice."  He  that 
comes  to  worship  his  Maker  filled  with 
malice,  and  hatred,  and  envy,  and  at 
war  with  his  brethren,  is  a  hypocritical 
worshipper,  and  must  meet  with  God's 
displeasure.  God  is  not  deceived ;  and 
he  will  not  be  mocked.  If  Thy  gift. 
Thy  sacrifice.  What  thou  art  about  to 
devote  to  God  as  an  offering.  IT  To  the 
altar.  The  altar  was  situated  in  front 
of  the  temple,  (see  the  representation  in 
following  page,)  and  was  the  place  on 
which  sacrifices  were  made.  See  Note 
on  Matt.  xxi.  12.  To  bring  a  gift  to 
the  altar,  was  expressive  of  worship- 
ping God,  for  this  was  the  way  in 
which  he  was  formerly  worshipped. 
IT  Thy  brother.  Any  man,  especially 
any  fellow  worshipper.  Any  one  of 
the  same  religious  society.  IT  Hath 
aught.  Is  offended,  or  thinks  he  has 
been  injured  by  you  in  any  manner. 
If  First  be  reconciled.  This  means  to 
settle  the  difficulty;  to  make  proper 
acknowledgment,  or  satisfaction,  for  the 
injury.  If  you  have  wronged  him, 
make  restitution.  If  you  owe  him  a 
debt  which  ought  to  be  paid,  pay  it. 
If  you  have  injured  his  character,  coH' 


70 


MATTHEW. 


[A.  D.  31. 


25  Agree   with   thine   adversary 
quickly,  whiles  thou  art  in  the  way 
with  him  ;  lest  at  any  time  the  ad- 
versary deliver  thee  "  to  the  judge, 
aPr.25.8.   Lu.12.58,59. 


and  the  judge  deliver  thee  to  tho 

officer,  and  thou  be  east  into  prison. 

26  Verily  1  say  unto  thee,  Thou 

shall  by  no  means  come  out  thence 


■^^))sr^ 


mm 


fess  it,  and  seek  pardon.  If  he  is  un- 
der an  erroneous  impression;  if  your 
conduct  has  been  such  as  to  lead  him 
to  suspect  that  you  have  injured  him, 
make  an  explanation.  Do  all  in  your 
■power,  and  all  you  ought  to  do,  to  have 
the  matter  settled.  From  this  we 
learn :  1st.  That  in  order  to  worship 
God  acceptably,  we  must  do  justice  to 
our  fellow-men.  2d.  Our  worship  will 
not  be  acceptable,  unless  we  do  all  we 
can  to  hvc  peaceably  with  others.  ,Sd. 
It  is  our  duty  to  seek  reconciliation  with 
others  when  we  have  injured  them. 
4th.  This  should  be  done  before  we 
attempt  to  worship  God.  5th.  This  is 
often  the  reason  why  God  does  not 
accept  our  offerings,  and  we  go  empty 
away  from  our  devotions.  We  do  not 
do  what  we  ought  to  others ;  we  cherish 
improper  feeUngs,  or  refuse  to  make 
proper  acknowledgments,  and  God  will 
not  accept  such  attempts  to  worship  him. 
25,  26.  Agree  with  thine  adversary 
quickly.  This  is  still  an  illustration  of 
the  .sixth  commandment.  To  be  in 
hostihty,  to  go  to  law,  to  be  htigious, 
is  a  violation  always,  on  one  side  or 
the  other,  of  the  law  requiring  us  to 
love  our  neighbor ;  and  our  Saviour 
regards  it  as  a  violation  of  the  sixth 
commandment.  While  you  are  in  the 
way  with  him,  says  he,  that  is,  while 
vou  are  going  to  the  court,  before  the 


trial  has  taken  place,  it  is  your  duty,  if 
possible,  to  come  to  an  aigreement.  It 
is  wron£j  to  carry  the  contention  to  a 
court  oilaw.  See  1  Cor.  vi.  6,  7.  The 
consequence  of  not  being  reconciled, 
he  expresses  in  the  language  of  courts. 
The  adversary  shall  deliver  to  the 
judge,  and  he  to  the  executioner,  and 
he  shall  throw  you  into  prison.  He 
did  not  mean  to  say,  that  this  would  be 
literally  the  way  with  God;  but  that 
His  dealings  with  those  that  harbored 
these  feelings,  and  would  not  be  re- 
conciled  with  their  brethren,  were  re 
presented  by  the  punishment  inflicted 
by  human  tribunals.  That  is,  he  would 
hold  all  such  as  violators  of  the  sixth 
commandment,  and  would  punish  them 
accordingly. 

There  is  no  propriety  in  the  use 
sometimes  made  of  this  verse,  in  re 
garding  God  as  the  "  adversary"  oi 
the  sinner,  and  urging  him  to  be  re- 
conciled to  God  while  in  the  way  to 
judgment.  Nor  does  the  phrase  "  thou 
shall  by  no  means  come  out  thence  till 
thou  nast  paid  the  uttermost  farthing," 
refer  to  the  eternity  of  future  punish- 
ment. It  is  language  taken  from  courts 
of  justice,  to  illustrate  the  truth  that 
God  will  punish  men  according  to  jus- 
tice, for  not  being  reconciled.  It  will 
be  eternal  indeed,  but  this  passage  does 
not  prove  it.     ^  Thine  adversary.     A 


A.D.  31.] 


CHAPTER  V. 


71 


till  thou  hast  paid  the  uttermost 
farthingf. 

27  Ye  have  heard  that  it  was  said 
by  them  of  old  time,  Thou  shalt  not 
commit  adultery  : 

23  But  I  say  unto  you,  That 
whosoever  looketh  *  on  a  woman 
a  Job  31.1.   Pr.6.25. 


man  that  is  opposed  to  us  in  law.  It 
here  means  a  creditor;  a  man  who  has 
a  just  claim  on  us.  If  In  the  way 
with  him.  While  you  are  going  before 
'.he  court.  Before  the  trial  comes  on. 
IT  The  officer.  The  executioner  ;  or  as 
we  should  say,  the  sheriff.  T  The  ut- 
termost farthing.  The  last  farthing. 
All  that  is  due.  The  farthing  was  a 
small  coin  used  in  Judea,  equal  to  two 
mites.  It  was  equal  to  about  seven 
mills  of  our  money. 

27,  28.  Ye  have  heard  thou  shalt  not 
commit  adultery.  Our  Saviour  in  these 
verses  explains  the  seventh  command- 
ment. It  is  probable  that  the  Phari- 
sees had  explained  this  commandment 
as  they  had  the  sixth,  as  extending  only 
to  the  external  act ;  and  that  they  re- 
garded evil  thoughts  and  a  wanton  ima- 
gination as  of  Uttle  consequence,  or  as 
not  forbidden  by  the  law.  Our  Sa- 
viour assures  them  that  the  command- 
ment did  not  regard  the  external  act 
merely,  but  the  secrets  of  the  heart,  and 
the  movements  of  the  eye.  That  they 
who  indulged  awanton  desire ;  that  they 
who  looked  on  a  woman  to  increase  their 
lust,  have  already,  in  the  sight  of  God, 
riolated  the  commandment,  and  com- 
initted  a'.'ultery  in  the  heart.  Such  was 
the  guilt  of  David,  whose  deep  and 
awful  crime  fully  shows  the  danger  of 
indulging  in  evil  desires,  and  in  the  rov- 
ings  of  a  wanton  eye.  See  2  Sam.  xi. 
Ps.  li.  See  also  2  Pet.  ii.  14.  So  ex- 
ceeding strict  and  broad  is  the  law  of 
God  !  And  so  heinous  in  his  sight  are 
thoughts  and  feelings,  which  may  be 
for  ever  concealed  from  the  world  ! 

29.  Thy  right  eye.  The  Hebrews, 
like  others,  were  accustomed  to  repre- 
sent the  affections  of  the  mind  by  the 
members  or  parts  of  the  body.  Rom. 
vii.  23;  vi.  13.  Thus  the  bowels,  de- 
noted compassion ;  the  Iteart,  affection 
or  feehng ;  the  reins,  understanding, 
secret  purpose.  An  evil  eye  denotes 
sometimes  envy  fMatt.  xx.  15.) ;  some- 


to  lust  after  her,  hatii  committed 
adultery  with  her  already  in  his 
heart. 

29  And  if  thy  right  eye  '  ofTend 

thee,  pluck  it  out,  and  cast  it  from 

tiiee :  for   it   is  profitable  /or  thee 

that    one  of  thy   members    should 

1  or,  do  cause  thee  to  offend. 


times  an  evil  passion,  or  sin  in  general. 
Mark  vu.  21,  22.—"  Out  of  the  heart 
proceedeth  an  evil  eye."  In  this  place, 
as  in  2  Peter  ii.  14,  it  is  used  to  denote 
strong  adulterous  passion,  unlawful  de- 
sire, and  incHnation.  The  right  eye  and 
hand  are  mentioned,  because  they  are 
of  most  use  to  us,  and  denote  that,  how- 
ever strong  the  passion  may  be,  or  diffi- 
cult to  part  with,  yet  that  we  should  do 
it.  IT  Shall  offend  thee.  The  noun  from 
which  the  verb  "  offend,"  in  the  origin 
al,  is  derived,  commonly  meansas/Mwi- 
bling-block,  or  a  sto?ie  placed  in  the  way, 
over  which  one  might  fall.  It  also 
means  a  net,  or  a  certain  part  of  a  ne" 
against  which,  if  a  bird  strikes,  it  springs 
the  net,  and  is  taken.  It  comes  to  sig- 
nify, therefore,  any  thing  by  which  we 
fall,  or  are  ensnared;  and  applied  to 
morals,  means  any  thing  by  which  we 
fall  into  sin,  or  by  which  we  are  e7i- 
snared.  The  Enghsh  word  offend  means 
now,  commonly,  to  displease  ;  to  make 
angry  ;  to  affront.  This  is  by  no  means 
the  sense  of  the  word  in  scripture.  It 
means  to  cause  to  fall,  or  to  allure,  into 
sin.  The  eye  does  this,  when  it  wan- 
tonly looks  on  a  woman  to  lust  after  her. 
If  Pluck  it  out,  &,c.  It  cannot  be  sup- 
posed that  Christ  intended  this  to  be 
taken  literally.  His  design  was  to  teach 
that  the  dearest  objects,  if  they  caused 
us  to  sin,  were  to  be  abandoned  ;  that 
by  all  sacrifices  and  self-denials,  we 
nutst  overcome  the  evil  propensities  ol 
our  natures,  and  resist  our  wanton  ima- 
ginations. Some  of  the  Fathers,  how- 
ever, took  this  commandiuent  literally 
Our  Saviour  several  times  repeated  thif 
sentiment.  See  Matt,  xviii.  9.  Mark 
ix.  43 — i7.  See  also  Col.  iii.  5.  IT  It 
is  profitable  for  thee.  It  is  better  for  thee. 
You  will  be  a  gainer  by  it.  H  One  of 
thy  members  perish.  It  is  better  to  deny 
yourself  the  gratification  of  an  evil  pas 
sion  here,  however  much  it  may  cos! 
you,  than  to  go  down  to  hell  for  ever 
If  Thy  whole  body  be  east  into  hell.     Thy 


T2 


MATTHEW. 


[A.  D.  31 


perish,  and  not  that  thy  whole  body- 
should  be  east  into  hell." 

30  And  if  thy  right  hand  offend 
thee,  cut  it  off,  and  cast  it  from  thee  : 
for  it  is  profitable  for  thee  that  one 
of  thy  members  should  perish,  and 
not  that  thy  whole  body  should  be 
cast  into  hell. 

31  It  hath  been  said,  Whosoever 
shall  put  away  his  wife,  let  him  give 
her  a  writing  of  divorcement ;  * 

aRo.8.13.  lCor.9.27.  6  De.24.1.  Je.3.1. 
Mar.IO.2-9. 


body  with  all  its  unsubdued  and  vicious 
propensities.  This  wall  constitute  no 
small  part  of  the  misery  of  hell.  The 
sinner  ^\'ill  be  sent  there  as  he  is,  with 
every  evil  desii^e  ;  every  unsubdued  pro- 
pensity ;  every  wicked  and  troublesome 
passion  ;  and  j'et  with  no  possibility  of 
gratification.  It  constitutes  our  highest 
notions  of  misery,  when  we  think  of  a 
man  filled  with  anger,  pride,  maUce, 
avaiice,  envy,  and  lust,  and  no  oppor- 
tunity of  gratifying  them  for  ever.  This 
is  all  that  is  necessary  to  make  an  eter- 
nal hell. 

31,  32.  It  hath  been  said,  &:,c.  That 
is,  by  Moses.  Deut.  xxiv.  1,  2.  The 
husband  was  directed,  if  he  put  his  wife 
away,  to  give  her  a  bill  of  divorce,  that 
is,  a  certificate  of  the  fact,  that  she  had 
been  his  wife,  and  that  he  had  dissolved 
the  marriage.  There  was  considerable 
difference  of  opinion  among  the  Jews 
for  what  causes  the  husband  was  per- 
mitted to  do  this.  One  of  their  famous 
schools  maintained  that  it  might  be  done 
for  any  cause,  however  trivial.  The 
other,  that  adultery  only  could  justify 
it.  The  truth  was,  however,  that  the 
husband  exercised  this  right  at  pleasure  ; 
that  he  was  judge  in  the  case,  and  dis- 
missed his  wife  when,  and  for  what 
cause,  he  chose.  And  this  seems  to  be 
agreeable  to  the  law  in  Deuteronomy. 
Our  Saviour,  in  Mark  x.  1 — 12,  says 
that  this  was  permitted  on  account  of 
the  hardness  of  their  hearts ;  but  in  the 
beginning  it  was  not  so.  God  made  a 
single  pair,  and  ordained  marriage  for 
life.  But  Moses  found  the  people  so 
much  hardened,  so  long  accustomed  to 
the  practice,  and  so  rebelhous,  that,  as  a 
matter  of  civil  appointment,  he  thought 
>t  best  not  to  attempt  any  change.  Our 
"Saviour  brought  marriage  back  to  its 


32  But  I  say  unto  you,  that  who- 
soever shall  put  away  his  wife,  ' 
saving  for  the  cause  of  fornication, 
causeth  her  to  commit  adultery : 
and  whosoever  shall  marry  her  that 
is  divorced,  committeth  adultery. 

33  Again,  ye  have  heard  that  it 
hath  been  said  by  them  of  old  time, 
Thou  shalt  not  forswear  thyself,  * 
but  shalt  perform  unto  the  Lord 
thine  oaths  : 

c  c.19.9.  1  Co.7.10,11.  d  Le.19.12.  Nu.30 
2.   De.23.23. 


original  institution,  and  declared  that 
whosoever  put  away  his  wife  hence- 
forward should  be  guilty  of  adultery. 
But  one  offence,  he  declared,  could 
justify  divorce.  This  is  now  the  law 
of  God.  This  was  the  original  institu- 
tion. This  is  the  only  law  that  is  pro- 
ductive of  peace  and  good  morals,  and 
the  due  respect  of  a  wife,  and  the  good 
of  children.  Nor  has  any  man,  or  se' 
of  men,  a  right  to  interfere,  and  declare 
that  divorces  may  be  granted  for  any 
other  cause.  Whosoever,  therefore, 
are  divorced  for  any  cause  except  the 
single  one  of  adultery,  if  they  marrj 
again,  are,  according  to  the  scriptures, 
living  in  adultery.  No  earthly  laws  can 
trample  down  the  laws  of  God,  or  make 
that  right  which  he  has  solemnly  pro- 
notmced  wrong. 

33.  Thov,  shalt  not  forswear  thyself. 
Christ  here  proceeds  to  correct  anothe. 
false  interpretation  of  the  law.  Thf 
laiD  respecting  oaths  is  found  in  Lev. 
xix.  12,  and  Deut.  sxiii.  23.  By  those 
laws,  men  were  forbid  to  perjure  them- 
selves, or  to  forswear,  that  is,  swear 
falsely.  V  Perform  ufito  the  Lord.  Per- 
form literally,"  really,  and  rehgiously, 
what  is  promised  in  an  oath.  ^  Thint 
oaths.  An  oath  is  a  solemn  aflirmation 
or  declaration,  made  with  an  appeal  to 
God  for  the  truth  of  what  is  affirmed, 
and  imprecating  his  vengeance,  and  re- 
nouncing his  favor,  if  what  is  affirmed 
is  false.  A  false  oath  is  called  perjury  ; 
or,  as  in  this  ^XblCB,  forswearing. 

It  appears,  however,  from  this  pas- 
sage, as  well  as  from  the  ancient  writ- 
ings of  the  Jewish  Rabbins,  that  while 
they  professedly  adliered  to  the  law, 
they  had  introduced  a  number  of  oatns 
inr.ommon  conversation,  and  oaths  which 
they  by  no  means  considered  as  binding. 


A.D.31.] 


CHAPTER  V. 


73 


34  But  I  say  unto  you,  Swear 
not  at  all :  »  neither  by  heaven ;  for 
It  is  God's  throne: 

35  Nor  by  the  earth  ;  for  it  is  his 
footstool :  neither  by  Jerusalem  ; 
for  it  is  *  the  city  of  the  great 
King. 

a  c.23.16-22.  Ja.5.12.      b  Re.21.2,10. 


For  example,  they  would  swear  by  the 
temple,  by  the  head,  by  heaven,  by  the 
eai'th.  So  long  as  they  kept  from  swear- 
ing by  the  name  Jehovah,  and  so  long  as 
they  observed  the  oaths  publicly  taken, 
they  seemed  to  consider  all  others  as 
allowable,  and  allowedly  broken.  This 
IS  the  abuse  which  Christ  wished  to  cor- 
rect. It  was  the  practice  of  swearing  in 
common  conversation,  and  especially 
swearing  by  created  things.  To  do  this, 
he  said  that  they  were  mistaken  in  their 
views  of  the  sacredness  of  such  oaths. 
Tliey  were  very  closely  coiinected  with 
God;  and  to  trijle  with  them,  was  a 
species  of  trifling  with  God.  Heaven 
is  his  throne  ;  the  earth  his  footstool ; 
Jerusalem  Ai's  peculiar  abode  ;  the  head 
was  made  by  him,  and  was  so  much 
under  his  control,  that  we  could  not 
make  one  hair  white  or  black.  To 
stoear  by  these  things,  therefore,  was  to 
treat  irreverently  objects  created  by 
God  ;  and  could  not  be  without  guilt. 

Our  Saviour  here  evidently  had  no  re- 
ference to  judicial  oaths,  or  oaths  taken 
in  a  court  of  justice.  It  vi^as  merely  the 
foolish  and  wicked  habit  of  swearing  in 
private  conversation ;  of  swearing  on 
every  occasion,  and  by  every  thing,  that 
he  condemned.  This  he  does  condemn 
m  a  most  unqualified  manner.  He  him- 
self, however,  did  not  refuse  to  talie  an 
oath  in  a  court  of  law.  Matt.  xxvi.  63, 
64.  So  Paul  often  called  God  Co  wit- 
ness his  sincerity,  which  is  all  that  is 
meant  by  an  oath.  SeeRom.  i.  9  ;  ix.  1. 
Gal.' i.  20.  Heb.  vi.  )6.  Oaths  were, 
moreover,  prescribed  in  the  law  of  Mo- 
ses, and  Christ  did  not  come  to  repeal 
those  laws.  See  E.xod.  xxii.  11.  Lev. 
V.  1.     Num.  V.  10.     Deut.  xxLx.  12.  14. 

34,  35.  Swear  not  at  all.  That  is, 
in  the  manner  which  he  proceeds  to 
specify.  Swear  not  in  any  of  the  com- 
mon and  profane  v/ays  customary  at 
that  time.  If  By  heaven  ;  for  it  is  God's 
throne.  To  swear  by  that  was,  if  it 
meant  any  thing,  to  swear  by  Him  that 
litletk  thereon.  Matt,  xxiii.  22.  IT  The 
I 


36  Neither  shalt  thou  swear  by 
thy  head,  because  thou  canst  not 
make  one  hair  white  or  black  : 

37  But  let  your  communication 
be.  Yea,  yea  ;  Nay,  nay  :  for  what- 
soever is  more  than  these,  cometh 
of  evil. " 

e  Ja.5.]2. 


earth;  it  is  his  footstool.  Swearing  by 
that,  therefore,  is  really  swearing  by. 
God.  Or,  perhaps,  it  means:  1st.  We 
have  no  right  to  pledge,  or  swear  by, 
what  belongs  to  God;  and,  2d.  That 
oaths  by  inanimate  objects  are  unmean- 
ing, and  wicked.  If  they  are  real  oaths, 
they  are  by  a  living  Being,  who  has 
power  to  take  vengeance.  A  footstool 
is  that  on  which  the  feet  rest  when  sit- 
ting. The  term  is  applied  to  the  earth, 
to  denote  how  lowly  and  humble  an  ob- 
ject it  is  when  compared  with  God. 
'^\  Jerusalem.  Ch.  ii.  1.  ^  City  of  the 
Great  King.  That  is  of  God  ;  called 
the  Great  King,  because  he  was  tlie 
King  of  the  Israelites,  and  Jerusalem 
was  the  capital  of  the  nation,  and  the 
place  where  he  was  peculiarly  honored 
as  King. 

36.  Thy  head.  This  was  a  common 
oath.  The  Gentiles  also  many  of  them 
used  this  oath.  To  swear  by  the  head 
was  the  same  as  to  swear  by  the  life  ; 
or  to  say,  I  will  forfeit  my  life  if  what  I 
say  is  not  true'.  God  is  the  author  of 
the  hfe,  and  to  swear  by  that,  therefore, 
is  the  same  as  to  swear  by  him.  If  One 
hair,  &c.  You  have  no  control  or  right 
over  your  own  life.  You  cannot  even 
change  one  single  hair.  God  has  all 
that  control ;  and  it  is  therefore  impro- 
per and  profane  to  pledge  what  is  God's 
gift  and  God's  property  ;  and  it  is  the 
same  as  swearing  by  God  himself. 

37.  Your  communication.  Yonr  word; 
what  you  say.  If  Be,  yea.  Yes.  This 
does  not  mean  that  we  should  always 
use  the  word  yea,  for  it  might  as  well 
have  been  translated  yes.  But  it  means 
that  we  should  simply  affirm,  or  declare 
that  a  thing  is  so.  If  More  than  these. 
More  than  these  affirmations.  Profane 
oaths  come  of  evil.  If  Cometh  of  evil. 
Is  evil.  Proceeds  from  some  evil  dis- 
position or  purpose.  And  from  this  we 
may  learn  :  1st.  1  hat  profane  swear- 
ing is  always  the  evidence  of  a  depraved 
heart.  To  trifle  with  the  name  of  God, 
or  with  any  oi  his  works,  is  itself  most 


74 


MATTHEW. 


I  A.  D.  31. 


38  Yc  have  heard  that  it  hath 
been  said,  An  "  eye  for  an  eye,  and 
a  tooth  for  a  tooth  : 

39  But  I  say  unto  you,  *  that  ye 
resist  not  evil  :  but  whosoever  shall 
smite  thee  '  on  the  right  cheek,  turn 
to  him  the  other  also. 

«Ex.2].24.    6  Pr.20.22 ;  24.29.  Ro.l2.n-19. 


decided  proof  of  depravity.  2d.  That 
no  man  is  believed  any  sooner  in  com- 
mon conversation  because  he  swears  to 
a  thing.  When  we  hear  a  man  swear 
to  a  thing,  it  is  pretty  good  evidence  that 
he  knows  what  he  is  saying  to  be  false, 
and  we  should  be  on  our  guard.  He 
that  will  break  the  third  conmiandment, 
will  not  hesitate  to  break  the  ninth  also. 
And  this  explains  the  fact  that  profane 
swearers  are  seldom  beheved.  The 
man  who  is  always  believed,  is  he  whose 
character  is  beyond  suspicion  in  all 
things  ;  who  obeys  all  the  laws  of  God ; 
and  whose  simple  declaration  therefore 
is  enough.  A  man  that  is  truly  a  Chris- 
tian, and  leads  a  Christian  life,  does  not 
need  oaths  and  profaneness  to  make 
him  believed.  3d.  It  is  no  mark  of  a 
gentleman  to  swear.  The  most  worth- 
less and  vile;  the  refuse  of  mankind  ; 
the  drunkard  and  the  prostitute,  swear 
as  well  as  the  best  dressed  and  educated 
gentleman.  No  particular  endowments 
ire  requis'  e  to  give  a  finish  to  the  art 
of  cursing  The  basest  and  meanest  of 
mankind  swear  with  as  much  tact  and 
skill  as  the  most  refined ;  and  he  that 
wishes  to  degrade  himself  to  the  very 
lowest  level  of  pollution  and  shame, 
should  learn  to  be  a  common  swearer. 
Any  man  has  talents  enough  to  learn  to 
curse  God,  and  his  fellow  men,  and 
to  pnyy — for  every  man  who  swears, 
prays — that  God  wQuld  sink  him  and 
others  into  hell.  No  profane  man  knows 
but  that  God  will  hear  his  prayer,  and 
send  him  to  the  regions  of  wo.  4th. 
Profaneness  does  no  man  any  good. 
No  man  is  the  richer,  or  wiser,  or  hap- 
pier for  it.  It  helps  no  one's  education, 
or  manners.  It  commends  no  one  to 
any  society.  The  profane  man  must  be, 
of  course,  shut  out  from  female  society ; 
and  no  refined  intercourse  can  consist 
with  it.  It  is  disgusting  to  the  refined  ; 
abominable  to  the  good ;  insulting  to 
those  with  whom  we  associate  ;  degrad- 
ing to  the  mind;  unprofitable,  needless, 
and  injurious,  in  society  ;  and  awful  in 


40  And  if  any  man  will  sue  thee 
at  the  law,  and  take  away  thy  coat, 
let  him  have  thy  cloak  also. 

41  And  whosoever  shall  compel 
thee  to  go  a  mile,  go  wilh  him 
twain. 

c  Is.50.0. 


the  sight  of  God.  5th.  God  will  not 
hold  the  proi'ane  swearer  guiltless.— 
Wantonly  to  profane  his  name  ;  to  call 
his  vengeance  down  ;  to  curse  him  on 
his  throne ;  to  invoke  damnation,  ie 
perhaps  of  all  offences  the  most  awful. 
And  there  is  not  in  the  universe  more 
cause  of  amazement  at  his  forbearance, 
than  that  God  does  not  rise  in  venge 
ance,  and  smite  the  profane  swearer  at 
once  to  hell.  Verily,  in  a  world  hke 
this,  where  his  name  is  profaned  every 
day,  and  hour,  and  moment,  by  thou- 
sands, God  shows  that  he  is  slow  to 
anger ;  and  that  his  mercy  is  •without 
bounds ! 

38 — 4 1 .  An  eye  for  an  eye,  &c.  This 
command  is  found  in  Ex.  xxi.  24.  Lev. 
xxiv.  20,  and  Deut.  xix.  21.  In  these 
places  it  was  given  as  a  rule  to  regulaUi 
the  decisions  of  judges.  They  were  to 
take  eye  for  eye,  and  tooth  for  tooth, 
and  to  inflict  burning  for  burning.  As 
Vl  judicial  rule,  it  is  not  unjust.  Christ 
finds  no  fault  with  the  rule  as  appUed  to 
magistrates,  and  does  not  take  upon 
himself  to  repeal  it.  But,  instead  of 
confining  it  to  magistrates,  the  Jews 
had  extended  it  to  priDote  conduct,  and 
made  it  the  rule  by  which  to  take  re- 
venge. They  considered  themselves 
justified  by  this  rule  to  inflict  the  same 
injury  on  others  that  they  had  received 
Against  this  our  Saviour  remonstrates. 
He  declares  that  the  law  had  no  refer 
ence  to  private  revenge  ;  that  it  was 
given  only  to  regulate  the  magistrate ; 
and  that  their  private  conduct  was  to  be 
regulated  by  diflferent  principles. 

The  general  principle  which  he  laid 
down  was,  that  we  are  not  to  resist  evil; 
that  is,  as  it  is  in  the  Greek,  not  to  sci 
ourselves  against  an  evil  person  who  ia 
injuring  us.  But  even  this  general  di- 
rection is  not  to  be  pressed  too  strictly 
Christ  did  not  intend  to  teach  that  we 
are  to  see  our  families  murdered,  or  be 
murdered  ourselves,  rather  than  to 
make  resistance.  The  law  of  nature, 
and  all  laws,  humaa  and  divine,  have 


A.  1).  31.] 


CHAPTER  V. 


75 


justified  self-defence,  when  life  \s  in 
danger.  It  cannot  surely  be  the  inten- 
tion to  teach  that  a  father  should  sit  by 
coolly,  and  see  his  family  butchered  by 
savages,  and  not  be  allowed  to  defend 
them.  Neither  natural  nor  revealed 
religion  ever  did,  or  ever  can,  teach  this 
doctrine.  Cur  Saviour  immediately  ex- 
plains whac  he  means  by  it.  Had  he 
intended  to  refer  it  to  a  case  where  life 
is  in  danger,  he  would  most  surely  have 
mentioned  it.  Such  a  case  was  far 
more  worthy  of  statement  than  those 
which  he  did  mention.  A  doctrine  so 
unusual,  so  unlike  all  that  the  world 
had  believed,  and  that  the  best  men  had 
acted  on,  deserved  to  be  formally  stated. 
Instead  ef  doing  this,  however,  he  con- 
fines himself  to  smaller  matters,  to 
things  of  comparatively  trivial  interest, 
and  says,  that  in  these  we  had  better 
take  wrong  than  to  enter  into  strife  and 
lawsuits.  The  first  case  is  where  we 
are  smitten  on  the  cheek.  Rather  than 
contend  and  fight,  we  should  take  it 
patiently,  and  turn  the  other  cheek. 
This  does  not,  however,  prevent  our 
remonstrating  firmly,  yet  mildly,  on  the 
mjustice  of  the  thing,  and  insisting  that 
justice  should  be  done  us,  as  is  evident 
from  the  example  of  the  Saviour  him- 
self. See  John  xviii.  23.  The  second 
evil  mentioned  is  where  a  man  is  liti- 
gious, and  determined  to  take  all  the 
advantage  the  law  can  give  him ;  fol- 
lowing us  wth  vexatious  and  expensive 
lawsmt.s.  Our  Saviour  directs  us,  rather 
than  to  imitate  him — rather  than  to  con- 
tend with  a  revengeful  spirit  in  courts 
of  justice,  and  to  perpetual  broils — to 
take  a  trifling  injury,  and  yield  to  him. 
This  is  merely  a  question  about  pro- 
perty, and  not  about  conscience  and 
life. 

'■  CoatV  The  Jews  wore  two  prin- 
cipal garments,  an  interior  and  an  ex- 
terior. The  interior,  here  called  the 
"  coat,"  or  the  tunic,  was  made  com- 
monly of  linen,  and  encircled  the  whole 
body,  extending  down  to  the  knees. 
Sometimes  beneath  this  garment,  as  in 
the  case  of  the  priests,  there  was  ano- 
ther garment  corresponding  to  panta- 
loons. The  coat,  or  tunic,  was  extend- 
ed to  the  neck,  and  had  long  or  short 
sleeves.  Ouer  this  was  commonly 
worn  an  upper  garment,  here  called 
"cloak,"  or  mantle.  It  was  made 
commonly  nearly  square,  of  different 
sizes,  five  or  six  cubits  lone:,  and  as 


many  broad,  and  wrapped  around  the 
body,  and  thrown  off  when  labor  was 
pertormed.  This  was  the  garment 
which  is  said  to  have  been  without  xeam 
woven  throughout.  John  xLx.  23.  If, 
said  Christ,  an  adversary  wished  to  ob- 
tain, at  law,  one  of  these  garments, 
rather  than  contend  with  him,  let  him 
have  the  other  also.  A  reference  to 
various  articles  of  apparel  occurs  fre- 
quently in  the  New  Testament,  and  it 
is  desirable  to  have  a  correct  view  of 
the  ancient  mode  of  dress,  in  order  to 
a  correct  understanding  of  the  Bible. 
The  Asiatic  modes  of  dress  are  nearly 
the  same  from  age  to  age,  and  hence  it 
is  not  difficult  to  illustrate  the  pass^ea 
where  such  a  reference  occurs.  The 
ordinary  dress  consisted  of  the  inner 
garment,  the  outer  garment,  the  girdle, 
and  the  sandals.  In  regard  to  the 
sandals.  See  Note  on  ch.  iii.  11.  The 
following  cuts  will  give  a  sufficiently 
accurate  representation  of  the  more 
simple  and  usual  modes  in  which  the 
garments  were  worn. 


The  following  cuts  will  also  show 
the  usual  form  and  use  of  the  girdle. 
In  the  girdle  was  the  place  of  the  purse 
(Matt.  x.  9),  and  to  it  the  sword  and 
dirk  were  commonly  attached.  Com- 
pare 2  Sam.  XX.  8.  In  modern  times, 
the  pistols  are  also  fastened  to  the  gir- 
dle. It  is  the  common  place  for  the 
handkerchief,  smoking  materials,  ink- 
horn,  and  in  general  the  implements  of 
one's  profession.  The  girdle  served  to 
confine  the  loose  flowing  robe,  or  outer 
garment,  to  the  body.  It  held  the 
gjirment  when  it  was  tucked  uo,  a;?  ii 


76 

42  Give     to     liim    that    asketh 
thee,  and    from    him    that    would 


MATTHEW.  [A.  D.31. 

borrow    of   thee    turn    not    thou " 
away. 

m  De.15.7,11- 


was  usually  in  walking,  or  in  labor. 
Thence  to  ^ird  up  the  loins  became  a 
significant  hgurative  expression,  denot- 
ng  readiness  for  service,  activity,  labor. 


and  watchfulness  ;  and  to  loose  the  loins, 
denoted  the  giving  way  to  repose  and 
indolence.  2  Kings  iv.  29.  Job  xx.xviii 
3.  Isa.  V.  27.    Luke  xii.  35.  John  xxi.  7 


Whosoever  shall  compel  thee  to  go  a 
mile.  The  word  translated  shall  compel, 
's  of  Persian  origin.  Post-offices  were 
then  unknown.  In  order  that  the  royal 
commands  might  be  delivered  with 
safety  and  despatch  in  different  parts  of 
the  empire,  Cyrus  stationed  horsemen 
at  proper  intervals  on  all  the  great  pub- 
lic highways.  One  of  those  delivered 
the  message  to  another,  and  intelligence 
was  thus  rapidly  and  safely  communi- 
cated. These  heralds  were  permitted  to 
yrnipel  any  person,  or  to  press  any  horse, 
boat,  ship,  or  other  vehicle  that  they 
might  need,  for  the  quick  transmission 
of  the  king's  commandments.  It  was 
to  this  custom  that  our  Saviour  refers. 
Rather,  says  he,  than  resist  a  public 
authority,  requiring  your  attendance  and 
aid  for  a  certain  distance,  go  peaceably 
twice  the  distance.  ^  A  mile.  A 
Roman  mile  was  a  thousand  paces. 
^  Twain.     Two. 

42.  Give  to  him  that  aslceth  thee.  This 
is  the  general  rule.  It  is  better  to  give 
sometimes  to  an  undeserving  person, 
than  to  turn  away  one  really  necessitous. 
U  is  good  to  be  in  the  hahit  of  giving. 
At  the  same  time,  the  rule  must  be  in- 
terpreted so  as  to  be  consistent  with  oi'r 
duty  to  our  families  (1  Tim.  v.  8).  and 


with  other  objects  of  justice  and  charity. 
It  is  seldom,  perhaps  never,  good  to 
give  to  a  man  that  is  able  to  work.  2 
Thes.  iii.  10.  To  give  to  such  is  to  en 
courage  laziness,  and  to  support  the 
idle  at  the  expense  of  the  industrious. 
If  such  a  man  is  indeed  hungry,  feed 
him ;  if  he  wants  any  thing  farther, 
give  him  employment.  If  a  widow, 
an  orphan,  a  man  of  misfortune,  or  a 
man  infirm,  lame,  or  sick,  is  at  your 
door,  never  send  them  away  eniptv. 
See  Heb.  xiii.  2.  Matt.  xxv.  35  — 45. 
So  of  a  poor  and  needy  friend  that 
wishes  to  borrow.  We  are  not  to  turn 
away,  or  deny  him.  This  deserves, 
however,  some  limitation.  It  must  be 
done  in  consistency  with  other  duties. 
To  lend  to  every  worthless  man^  would 
be  to  throw  away  oi£r  property,  encou- 
rage laziness  and  crime,  and  ruin  our 
families.  It  should  be  done  consistent- 
ly, and  of  this  every  man  is  to  be  the 
judge.  Perhaps  our  Saviour  meant  to 
teach  that  where  there  was  a  deserving 
friend  or  brother  in  want,  we  should 
lend  to  him,  without  usury,  and  without 
standin<T  much  about  the  security. 

43.  Ye  have  heard  that  it  hath  hern 
.•said,  Thou  shall  love  thy  neighbor,  and 
hate  thine  enemy.     The   conimand    to 


A.D.  31.J 


CHAPTER  V. 


7? 


43  Ye  have  heard  that  it  hath 
been  said,  "  Thou  shalt  love  thy 
neighbour,  and  hate  thine  enemy  : 

44  But  I  say  unto  you.  Love* 
your  enemies,  bless  them  that  curse 
you,  do  good  to  them  that  hate  you, 
and  pray' for  them  which  despite- 
fuUy  use  you  ^nd  persecute  you ; 

o  De.23.6.    6  Ro.12.14,20.    c  Lu.23.34.   Ac. 
-.GO. 


love  our  neighbor  was  a  law  of  God. 
Lev.  xix.  18.  That  we  must,  therefore, 
hate  our  enemy,  was  an  inference 
drawn  from  it,  by  the  Jews.  They 
supposed  that  if  we  loved  the  one,  we 
must,  of  course,  hate  the  other.  They 
were  total  strangers  to  that  great,  pe- 
culiar law  of  religion  which  requires  us 
to  love  both.  A  neighbor  is  literally 
one  that  lives  near  to  us ;  then,  one 
that  is  near  to  us  by  acts  of  kindness 
and  friendship.  This  is  its  meaning 
here.     See  also  Luke  x.  36. 

44.  Love  your  enemies.  There  are 
two  kinds  of  love,  involving  the  same 
general  feeling,  or  springing  from  the 
same  fountain  of  good-will  to  all  man- 
kind, but  differing  still  so  far  as  to  ad- 
mit of  separation  in  idea.  The  one  is 
that  feeling  by  which  we  approve  of  the 
conduct  of  another,  commonly  called  the 
love  of  complacejicy  ;  the  other,  by  which 
we  wish  well  to  the  person  of  another, 
though  we  cannot  approve  his  conduct. 
This  is  the  love  of  benevolence  ;  and  this 
love  we  are  to  bear  towards  our  ene- 
mies. It  is  impossible  to  love  the  con- 
duct of  a  man  that  curses  and  reviles 
us,  and  injures  our  person  or  property, 
or  that  violates  all  the  laws  of  God ; 
but  though  we  may  hate  his  conduct, 
and  feel  deeply  that  we  are  affected  by 
it,  yet  we  may  still  wish  well  to  the 
person  ;  we  may  pity  his  madness  and 
folly  ;  we  may  speak  kindly  of  him, 
and  to  him ;  we  may  not  return  evil  for 
evil ;  we  may  aid  him  in  the  time  of 
trial ;  and  seek  to  do  him  good  here, 
and  to  promote  his  eternal  welfare  here- 
nitcr.  Rom.  xii.  17 — 20.  This  seems  to 
be  what  is  meant  by  loving  our  ene- 
mies ;  and  this  is  a  peculiar  law  of 
Chiistianity,  and  the  highest  possible 
test  of  piety,  and  probably  the  most 
difficult  of  all  duties  to  be  performed. 
If  Bless  them  that  curse  you.  The  word 
bless  here  means  to  speak  well  of  or  to. 


45  That  ye  may  be  the  children 
of  your  Father  which  is  in  heaven: 
for  he  maketh  his  sun  to  rise  "  on 
the  evil  and  on  the  good,  and  send- 
eth  rain  on  the  juist  and  on  the 
unjust.      • 

46  For  if  ye  love  them  which 
love  you,   what  reward  have  ye 

i  Job  25.  J. 


Not  to  curse  again,  or  to  slander,  but 
to  speak  of  those  things  which  we  can 
commend  in  an  enemy ;  or  if  there  is 
nothing  that  we  can  commend,  to  say 
nothing  about  him.  The  word  bless, 
spoken  of  God,  means  to  regard  with 
favor,  or  to  confer  benefits,  as  when 
God  is  said  to  bless  his  people.  When 
we  speak  of  our  blessi7ig  God,  it  means 
to  praise  him,  or  give  thanks  to  him. 
When  we  speak  of  blessing  men,  it 
unites  the  two  meanings,  and  signifies 
to  confer  favor,  to  thank,  or  to  speak 
well  of  IT  Despitefully  use  you.  The 
word  thus  translated,  means,  first,  to 
injure  by  prosecution  in  law ;  then, 
wantonly  and  unjustly  to  accuse,  and 
to  injure  in  any  way.  This  seems  to 
be  its  meaning  here,  ^i  Fersecute.  See 
ch.  V.  10. 

45.  That  ye  may  be  the  children  of 
your  Father.  In  Greek,  the  sons  of 
your  Father.  The  word  son  has  a  va- 
riety of  significations.  See  Note  on 
Matt.  i.  1.  Christians  were  called  the 
S071S  or  children  of  God  in  several  of 
these  senses :  as  his  offspring ;  as  adopt- 
ed ;  as  his  disciples ;  as  imitators  of 
him.  In  this  passage,  the  word  is  used 
because,  in  doing  good  to  enemies,  they 
resemble  God.  He  makes  his  sun  to 
rise  on  the  evil  and  good,  and  sends 
rain,  without  distinction,  on  the  just 
and  unjust.  So  his  people  should  show 
that  they  imitate  or  resemble  him,  oi 
possess  his  spirit,  by  doing  good  in  a 
similar  way. 

46.  What  reward  have  ye.  The  word 
reward  seems  to  be  used  in  ihe  sense 
of  deserving  of  praise,  or  reward.  If 
you  only  love  those  that  love  you,  you 
are  selfish,  you  are  not  disinterested;  it 
is  not  genuine  love  for  the  character, 
but  love  for  the  benefit ;  and  you  de- 
serve no  commendation.  The  very 
publicans  would  do  the  same.  IT  Thf 
publicans.      The  publicans  were   tax 


78 


MATTHEW. 


[A.  D.3L 


do    HOC    even    the    publicans    the 
same? 
47  And  if   ye   salute  your  bre- 


gatherers.  Judea  was  a  provinjce  of 
the  Roman  empire.  The  Jews  bore 
this  foreign  yoke  with  great  impatience, 
and  paid  their  taxes  with  great  reluc- 
tance. It  happened,  therefore,  that 
those  who  were  appointed  to  collect 
taxes  were  objects  of  great  detestation. 
They  were  beside,  men  who  would  be 
supposed  to  execute  their  office  at  all 
hazards  ;  men  who  were  wilhng  to  en- 
gage in  an  odious  and  hated  employ- 
ment ;  men  often  of  abandoned  cha- 
racters, oppressive  in  their  exactions, 
and  dissolute  in  their  lives.  By  the 
Jews  they  were  associated  in  character 
with  thieves,  and  adulterers,  and  those 
who  were  profane,  and  dissolute.  Christ 
says  that  even  these  wretched  men 
would  love  their  benefactors. 

47.  And  if  ye  salute  yotir  brethren, 
&c.  The  word  salute  here  means  to 
show  the  customary  tokens  of  civility, 
or  to  treat  with  the  common  marks  of 
friendship.  See  Note,  Luke  x.  4.  He 
says  that  the  worst  men,  the  very  pub- 
licans, would  do  this.  Christians  sliould 
do  more ;  they  should  show  that  they 
had  a  different  spirit ;  they  should  treat 
their  enemies  as  well  as  wicked  men 
did  \\\e\r  friends.  This  should  be  done : 
1st.  Because  it  is  right;  it  is  the  only 
really  amiable  spirit ;  and,  2d.  We 
should  show  that  religion  is  not  selfish, 
and  is  superior  to  all  other  principles  of 
action. 

48.  Be  ye  therefore  perfect.  He  con- 
cludes this  part  of  the  discourse  by 
commanding  his  disciples  to  be  ■perfect. 
This  word  commonly  means  finished, 
complete,  pure,  holy.  Originally  it  is 
applied  to  a  piece  of  mechanism,  as  a 
machine  that  is  complete  in  its  parts. 
Applied  to  men,  it  refers  to  complete- 
ness of  parts,  or  ■perfection,  where  no 
part  is  defective  or  wanting.  Thus, 
Job  (i.  1.)  is  said  to  be  perfect;  that  is, 
not  holy  as  God,  or  sinless — for  fault  is 
afterwards  found  with  him  (Job  ix.  20  ; 
xlii.  6) ;  but  his  piety  was  proportionate 
—  had  a  completeness  of  parts  —  was 
consistent  and  regular.  He  exhibited 
his  religion  as  a  prince,  a  fatlier,  an  m- 
dividual,  a  benefactor  of  the  poor.  He 
was  not  merely  a  pious  man  in   one 


thren  only,  what  do  ye  more  than 
others?  do  not  even  the  publicans  so  ? 
48    Be    ye    therefore    perfect,  " 
aGe.17.1.   De.18.t3.    Lu.6.36,40.    Col.1.28. 


place,  but  uniformly.  He  was  consist- 
ent everywhere.  This  is  the  meaning 
in  Matthew.  Be  not  religious  merely 
in  loving  your  friends  and  neighbors, 
but  let  your  piety  be  shown  m  loving 
your  enemies ;  be  perfect ;  imitate 
God ;  let  the  piety  be  complete,  and 
proportionate,  and  regular.  This  every 
Christian  may  he  ;  this  every  Christian 
m.ust  he. 

REMAKES    ON    CHAPTER    V. 

1st.  The  gospel  pronounces  blessings 
on  things  far  different  from  what  the 
world  has  thought  to  be  a  source  o* 
happiness.  Men  suppose  that  happi- 
ness is  to  be  found  in  mirth,  in  wealth, 
in  honor,  in  esteem,  in  freedom  from 
persecution.  Christ  says  that  it  is  to 
be  sought  in  the  reverse.  Often  men 
are  most  happy  in  poverty,  in  sickness, 
in  perseciUion,  when  supported  by  the 
presence  and  promises  of  a  merciful 
God.  And  if  God  appoints  our  station 
there,  we  should  submit  to  it,  and  learn 
therewith  to  be  content. 

2d.  We  may  see  the  evil  of  anger. 
It  is  a  species  of  murder.  If  secretly 
cherished,  or  exhibited  by  contempt 
and  injury,  it  must  bring  down  the  dis- 
pleasure of  God.  It  is  a  source  of  mis- 
ery. True  enjoyment  is  found  in 
meekness,  peace,  calmness,  and  benev- 
olence. In  such  a  firmness,  and  stea- 
diness, and  dependence  on  God,  as  to 
keep  the  soul  unruffled  in  the  midst  of 
provocation,  is  happiness.  Such  was 
Christ. 

3d.  We  see  the  evil  of  indelicacy  ot 
feeling  and  sentiment,  and  the  extreme 
strictness  and  severity  of  the  law  re- 
specting the  intercourse  of  the  sexes 
(v.  28).  And  yet  what  law  is  more  fre- 
quently violated  ?  By  obscene  anec- 
dotes and  tales;  by  songs  and  jibes* 
by  double  meanings  and  innuendoes ; 
by  looks  and  gestures;  by  conversa- 
tion, and  obscene  books  and  pictures, 
this  law  of  our  Saviour  is  perpetually 
violated.  If  there  is  any  one  sentiment 
of  most  value  for  the  comfort,  the  cha- 
racter, the  virtuous  sociability,  of  the 
young  —one  that  will  shed  the  greatest 
charm   over  society,  and  make  it  the 


A.D.31.] 


CHAPTER  VI. 


79 


even  as  your  Father  which  is  in 
heaven  is  perfect. 

CHAPTER  VI. 

TAKE  heed  that  ye  do  not  your 
'  alms  before  men,  to  be  seen 
'  or,  rig/ueousncss,  Ps.11-2.9. 

most  pure — it  is  that  wliich  incukates 
perfect  delicacy  and  puritij  in  the  inter- 
course of  the  sexes.  Virtue  of  any 
Kind  never  blooms  when  this  is  not 
cherished.  Modesty  and  purity  once 
gone,  every  flower  that  would  difluse 
.ts  fragrance  over  life,  withers  and  dies 
with  it.  There  is  no  one  sin  that  so 
withers  and  blights  every  virtu-T  ;  none 
that  so  enfeebles  and  prostrates  every 
ennobhng  feeling  of  the  soul,  as  to  in- 
dulge in  a  life  of  impu'rity.  How  should 
purity  dwell  in  the  heart ;  breathe  from 
the  lips  ;  kindle  in  the  eye  ;  live  in  the 
imagination ;  and  dwell  in  the  inter- 
course of  alt  the  young  !  An  eternal, 
avenging  God  is  near  to  every  wanton 
thought ;  marks  every  eye  that  kindles 
with  impure  desire ;  rolls  the  thun- 
der of  justice  over  every  polluted  soul ; 
and  is  preparing  wo  for  every  violator 
of  the  laws  of  puritv  and  chastity.  Prov. 
vii.  22,  23  ;  v.  5 :  ii.  18. 

4th.  Revenge  is  equally  forbidden. 
Persecution,  slander,  wilful  prosecu- 
tion, anger,  personal  abuse,  duelling, 
suicide,  murder,  are  all  violations  of  the 
law  of  God,  and  all  must  call  down  his 
vengeance. 

5th.  We  are  bound  to  love  our  ene- 
mies. Tliis  is  a  law  of  Christianity, 
original  and  peculiar.  No  system  but 
this  has  required  it.  and  no  act  of  Chris- 
tian piety  is  more  ditHcult.  None  shows 
more  the  power  (jf  the  grace  of  God  ; 
none  is  more  ornamental  to  the  charac- 
ter ;  none  more  like  God ;  and  none 
furnishes  better  e\'idence  of  piety.  He 
that  can  meet  a  man  kindly  who  is 
seeking  his  hurt ;  who  can  speak  well 
of  one  that  is  perpetually  slandering  and 
cursing  him  ;  that  can  pray  for  a  man 
that  abuses,  injures,  and  wounds  him  ; 
and  that  can  seek  heaven  for  him  that 
wishes  his  damnation  ;  is  in  the  way  to 
life.  This  is  religion,  beautiful  as  its 
lative  skies  ;  pure  like  its  Source  ;  kind 
Hke  its  Author  ;  fresh  like  the  dews  of 
the  morning ;  clear  and  diffusive  like 
the  beams  of  the  rising  sun  ;  and  holy 
like  the  feelings  and  words  that  come 
"rom  the  bosom  of  the  Son  of  God.    He 


of  them  :  otherwise  ye  have  no  re- 
ward '  of  your  Father  which  is  in 
heaven. 

2  Therefore  when  thou  doest 
thine  alms,  ^  do  not  sound  a  trum 
^  or,  with.    3  or,  cause  a  trumpet  to  he  sounded. 


that  can  do  this  need  not  doubt  that  he 
is  a  Christian.  He  has  caught  the  very 
spirit  of  the  Saviour,  and  he  must  inherit 
eternal  life. 

CHAPTER  VI. 

1.  Alms.  Liberality  to  the  poor  and 
needy.  Any  thing  given  to  them  to 
supply  their  wants.  Our  Saviour,  here, 
does  not  positively  command  his  disci- 
ples to  aid  the  poor,  but  supposes  that 
they  would  do  it  of  course,  and  gives 
them  direction  how  to  do  it.  It  is  the 
nature  of  religion  to  help  those  who  are 
really  poor  and  needy ;  and  a  real 
Christian  does  not  wait  to  be  command- 
ed to  do  it,  but  only  asks  the  opportu- 
nity. See  Gal.  ii.  10 ;  James  i.  27 ; 
Luke  .\ix.  8.  If  Before  men,  (Slc.  Our 
Lord  does  not  forbid  us  to  give  alms 
before  men  always,  but  only  forbids 
our  doing  it  to  he  seen  of  them,  for  the 
purposes  of  ostentation,  and  to  seek 
their  praise.  To  a  person  who  is  dis- 
posed to  do  good  from  a  right  motive, 
it  matters  little  whether  it  be  in  public 
or  in  private.  The  only  thing  that  ren- 
ders it  even  desirable  that  our  good 
deeds  should  be  seen  is,  that  God  may 
be  glorified.  See  ch.  v.  16.  It  Other- 
wise. If  your  only  motive  for  doing  it 
is  to  be  seen  of  men,  God  will  not  re- 
ward you.  Take  heed  not  to  do  it  to 
be  seen,  otherwise  God  will  not  reward 
you. 

2.  Do  not  sound  a  trum-pet  hefore  thee 
as  the  hypocrites  do.  The  word  hypo- 
crite is  taken  from  stage-players,  who 
act  the  part  of  others,  or  speak  not  their 
own  sentiments,  but  the  sentiments  ol 
others.  It  means  here,  and  in  the  New 
Testament  generally,  those  who  dis- 
semble or  hide  their  real  sentiments,  and 
assume  or  express  other  feelings  than 
their  own — -those  who,  for  purposes  o! 
ostentation,  or  gain,  or  applause,  put  on 
the  appearance  of  religion.  It  is  proba 
ble  that  such  persons,  when  they  were 
about  to  bestow  alms,  caused  a  trumpet 
to  be  sounded,  professedly  to  call  the 
poor  together  to  receive  it,  but  really  to 
call  the  people  to  attend  to  it ;  or  per- 
laps  it  may  mean  that  they  should  not 


80 


MATTHEW. 


[A.  D.  31 


pet  before  thee,  as  the  hypocrites  do 
in  the  synagogues  and  in  the  streets, 
that  they  may  have  glory  of  men. 
Verily  1  say  unto  you,  They  have 
their  reward. 

3  But  when  thou  doest  alms,  let 
not  thy  left  hand  know  what  thy 
light  hand  doeth  : 

4  That  thine  alms  may  be  in  se- 
stet :  and  thy  Father,  which  seeth 


make  a  great  noise  about  it,  like  sound- 
mg  a  trumpet.  IT  In  the  synagogues. 
The  word  synagogue  commonly  means 
the  place  of  assembling  for  religious 
worship  known  by  that  name.  Note, 
Matt.  iv.  23.  It  might  mean,  however, 
any  collection  of  people  for  any  purpose. 
And  it  is  not  improbable  that  it  has  that 
meaning  here.  It  does  not  appear  that 
they  made  a  noise  in  bestowing  charity 
in  the  synagogues,  or  that  it  was  com- 
monly bestowed  there  ;  but  it  v/as  pro- 
bably done  on  occasion  of  any  great 
assemblage,  in  any  place  of  concourse, 
and  at  the  corners  of  the  streets,  where 
it  could  be  seen  by  'nany.  IT  They 
have  their  reward.  That  is,  they  obtain 
the  applause  they  seek,  the  reputation 
of  being  charitable ;  and  as  this  ap- 
plause was  all  they  wished,  there  is  of 
course  no  further  reward  to  be  looked 
for  or  obtained. 

3,  4.  I^et  not  thy  left  hand  know,  &c. 
This  is  a  proverbial  expression,  signify- 
ing that  the  action  should  be  done  as 
secretly  as  possible.  The  Hebrews 
often  attribute  actions  to  members  which 
properly  belong  to  persons.  The  en- 
couragement for  doing  this  is,  that  it 
will  be  pleasing  to  God ;  that  he  will 
see  the  act,  however  secret  it  may  be, 
and  will  openly  reward  it.  If  the  re- 
ward is  not  greater  in  this  life,  it  will  be 
in  the  life  to  come.  In  multitudes  of 
cases,  however,  alms  given  to  the  poor 
are  "lent  to  the  Lord"  (Prov.  .xix.  17), 
and  will  be  repaid  in  this  life.  Rarely, 
perhaps  never,  has  it  been  found  that 
the  man  who  is  liberal  to  the  poor,  has 
ever  suffered  by  it  in  his  worldly  cir- 
cumstances. 

5.  And  when  thou  pray  est,  &LC.  Hypo- 
crites manifested  the  same  spirit  about 
prayer  as  alms-giving ;  it  was  done  in 
public  places.  The  word  synagogues, 
here,  clearly  means,  not  the  place  of 


in  secret,    himself   shall  reward  * 

thee  openly. 

5  And  when  thou  prayest,  thoi. 
shalt  not  be  as  the  hypocritt^  are; 
for  they  love  to  pray  standing  in 
the  synagogues  and  in  the  corners 
of  the  streets,  that  they  may  be  seen 
of  men.  Verily  I  say  unto  you, 
they  have  their  reward.  * 

G  But  thou,  when  thou  prayest 

a  Lu.8.17 ;  14.14.      b  Pr.16.5.  Ja.4.6. 


worship  of  thai  name,  but  places  where 
many  were  accustomed  to  assemble — 
near  the  markets,  or  courts,  where  they 
could  be  seen  of  many.  Our  Lord  evi- 
dently could  not  mean  to  condemn 
prayers  in  the  synagogues.  It  might 
be  said  that  he  condemned  ostentatious 
prayer  there,  while  they  neglected  secret 
prayer ;  but  this  does  not  appear  to  be 
his  0''sign.  The  Jews  were  much  in 
the  habit  of  praying  in  public  places. 
At  certain  times  of  the  day  they  always 
offered  their  prayers.  Wherever  they 
were,  they  suspended  their  employ- 
ment, and  paid  their  devotions.  This 
is  also  practised  now  everywhere  by 
the  Mohammedans,  and  in  many  places 
by  the  Roman  Catholics.  It  seems, 
also,  that  they  sought  publicity,  and  re 
garded  it  as  proof  of  great  piety. 

6.  Enter  into  thy  closet.  Every  Jew- 
ish house  had  a  place  for  secret  devo- 
tion. The  roofs  of  their  houses  were 
flat  places  for  walking,  conversation, 
and  meditation,  in  the  cool  of  the  even- 
ing. See  Note,  Matt.  ix.  2.  Over  the 
porch,  or  entrance  of  the  house,  was, 
however,  a  small  room  of  the  size  of 
the  porch,  raised  a  story  above  the  rest 
of  the  house,  expressly  appropriated  for 
the  place  of  retirement.  Here,  in  se- 
crecy and  solitude,  the  pious  Jew  might 
offer  his  prayers,  unseen  by  any  but  the 
Searcher  of  hearts.  To  this  place,  or 
to  some  similar  place,  our  Saviour  di- 
rected his  disciples  to  repair  when  they 
wished  to  hold  communion  with  God. 
This  is  the  place  commonly  mentioned 
in  the  New  Testament  as  the  zipper 
room,  or  the  place  for  secret  prayer. 
The  meaning  of  the  Saviour  is,  that 
there  should  be  some  place  where  we 
may  be  in  secret — where  we  may  bo 
alone  with  God.  There  should  be  some 
place  to  which  we  may  resort  where  no 
ear  will  hear  tia  hut  His  ear,  and  no  ev* 


AD.  31.] 


CHAPTER  VI. 


enter  into  thy  closet,  and,  when  thou 
hast  shut  thy  door,  pray  to  thy 
Father  which  is  in  secret ;  and  thy 


can  see  us  but  His  eye.  Unless  there  is 
Buch  a  place,  secret  prayer  will  not  be 
long  or  strictly  maintained.  It  is  often 
Baid  that  we  have  no  such  place,  and 
can  secure  none.  We  are  away  from 
home ;  we  are  travelling ;  we  are  among 
strangers ;  we  are  in  stages  and  steam- 
boats, and  how  can  we  hnd  such  places 
of  retirement  ?  I  answer,  the  desire  to 
pray,  and  the  love  of  prayer,  will  create 
such  places  in  abundance.  The  Saviour 
had  all  the  difficulties  which  we  can 
have,  but  yet  he  lived  in  the  practice  of 
secret  prayer.  To  be  alone  he  rose  up 
"a  great  while  before  day,"  and  went 
into  a  solitary  place  and  prayed.  With 
liim  a  grove,  a  mountain,  a  garden,  fur- 
iiished  such  a  place,  and  though  a  tra- 
veller, and  among  strangers,  and  with- 
out a  house,  he  lived  in  the  habit  of  se- 
cret prayer.  What  excuse  have  they 
who  have  a  home,  and  who  spend  the 
precious  hours  of  the  morning  in  sleep, 
and  who  will  practise  no  self-denial  that 
they  may  be  alone  with  God  ?  O  Chris- 
tian, thy  Saviour  would  have  broken  in 
upon  these  hours,  and  would  have  trod 
his  solitary  way  to  the  mountain  or  the 
grove  that  he  might  pray.  He  did  do 
it.  He  did  it  to  pray  for  thee,  too  indo- 
lent and  too  unconcerned  about  thy 
own  salvation  and  that  of  the  world,  to 
practise  the  least  self-denial  in  order  to 
commune  with  God  !  How  can  reli- 
gion hve  thus  ?  How  can  such  a  soul 
be  .saved  ? 

The  Saviour  does  not  specify  the 
times  when  we  should  pray  in  secret. 
He  does  not  say  how  ofte?i  it  should  be 
done.  The  reasons  rnay  have  been 
(1.;  That  he  designed  that  his  religion 
should  be  voluntary — and  there  is  not  a 
better  test  of  true  piety  than  a  disposi- 
tion to  engage  often  in  secret  prayer. 
He  designed  to  leave  it  to  his  people  to 
ehow  attachment  to  him  by  coming  to 
God  often — and  as  often  as  they  chose. 
2)  An  attempt  to  specify  the  times 
when  this  should  be  done  would  tend  to 
make  religion  formal  and  heartless. 
Mohammed  undertook  to  regulate  this, 
and  the  consequence  is  a  cold  and  for- 
mal prostration  at  the  appointed  he  urs 
of  prayer  all  over  the  land  where  his 


Father,   which    seeth    in 
shall  reward  thee  openly. 

aPs.34.15.  Is.65.24. 


6) 

secret,  ' 


religion  has  spread.  (3.)  The  period* 
are  so  numerous,  and  the  seasons  foi 
secret  prayer  vary  so  much,  that  it 
would  not  be  easy  to  fix  rules  when  this 
should  be  done.  Yet  without  giving 
rules  —  where  the  Saviour  has  given 
none — we  may  suggest  the  following  Eia 
times  when  secret  prayer  is  proper. 
1.  In  the  morning.  Nothing  can  be 
more  appropriate  when  we  have  been 
preserved  through  the  night,  and  when 
we  are  about  to  enter  upon  the  duties 
and  dangers  of  another  day,  than  to 
render  him  thanks,  and  to  commit  our- 
selves to  his  fatherly  care.  2.  In  the 
evening.  When  the  day  has  closed — 
what  more  natural  than  to  render  thanks 
and  to  implore  forgiveness  for  what  we 
have  said  or  done  amiss,  and  to  pray  foi 
a  blessing  on  the  labors  of  the  day  ;  and 
when  about  to  lie  down  again  to  sleep, 
not  knowing  but  it  may  be  our  lasi 
sleep,  and  that  we  may  awake  in  eter- 
nity, what  more  proper  than  to  com 
mend  ourselves  to  the  care  of  him 
"  Vv-ho  never  slumbers  nor  sleeps." 
3.  We  should  pray  in  times  of  embar- 
rassment and  perplexity.  Such  times 
occur  in  every  man's  life,  and  it  is  then 
a  privilege  and  a  duty  to  go  to  God  and 
seek  his  direction.  In  the  most  difficult 
and  embarrassed  time  of  the  American 
revolution,  Washington  was  seen  to  re- 
tire daily  to  a  grove  in  the  vicinity  ol 
the  camp  at  Valley  Forge.  Curiosity 
led  a  man  to  observe  him  on  one  occa- 
sion, and  the  father  of  his  country  was 
seen  on  his  knees  supplicating  the  God 
of  hosts  in  prayer.  Who  can  tell  how 
much  the  liberty  of  this  nation  is  owing 
to  the  answer  to  the  secret  prayer  ot 
Washington  ?  4.  We  should  pray  when 
we  are  beset  with  strong  temptations 
So  the  Saviour  prayed  in  the  garden  of 
Gethsemane  (comp.  Heb.  v.  7,  8),  and 
so  we  should  pray  when  we  are  tempted 
5.  We  should  pray  when  the  Spirit 
prompts  us  to  pray  ;  when  we  feel  just 
likeprai/iHg  ;  when  nothing  can  satisfy 
the  soul  but  prayer.  Such  times  occur 
in  the  life  of  every  Christian — 'and  they 
arc  "  spring-times"  of  piety — favorable 
gales  to  waft  us  on  to  heaven.  Prajer 
to  the  Christian,  at  such  times,  is  just  aa 


82 


MATTHEW. 


[A.  D.31 


7  Uut  when  ye  pray,  use  not 
vain  repetitions,  "  as  the  heathen 
do.-  for  they  think  that  they  shall 
be  heard  for  *  their  much  speaking. 

8  Be   not  ye  therefore  like  unto 

aEc.5.2.      6  1K.18.26,&:c. 


congenial  as  conversation  with  a  friend 
when  the  bosom  is  filled  with  love  ;  as 
the  society  of  father,  mother,  sister, 
child,  is,  when  the  heart  glows  with  at- 
tachment ;  as  the  strains  of  sweet  mu- 
sic are  to  the  ear  best  attuned  to  the  love 
of  harmony  ;  as  the  most  exquisite  poet- 
ry is  to  the  heart  enamoured  with  the 
muses,  and  as  the  most  deUcious  ban- 
quet is  to  the  hungry.  Prayer,  then, 
is  the  element  of  being  ;  the  breath ;  the 
vital  air ;  and  then  tlie  Christian  must 
and  should  pray.  He  is  the  most  emi- 
nent Christian  who  is  most  favored  with 
such  strong  emotions  urging  him  to 
prayer.  The  heart  is  then  lull.  The 
Bonl  is  tender.  The  sun  of  glory  shines 
with  unusual  splendor.  No  cloud  in- 
tervenes. The  Christian  rises  from  the 
eartii,  and  pants  for  glory.  Then  we 
may  go  alone  with  God.  We  may  enter 
tlie  closet,  and  breathe  forth  our  warm 
desires  into  the  ever-open  car  of  God, 
and  he  who  sees  in  secret  will  reward 
us  openly.  IT  In  secret.  Who  is  un- 
seen. IT  IVho  seeth  in  secret.  Who 
sees  what  the  human  eye  cannot  see ; 
who  sees  the  secret  real  designs  and  de- 
sires of  the  heart.  Prayer  should  al- 
ways be  oflered,  remembering  that  God 
is  acquainted  with  our  real  desires  ;  and 
that  it  is  those  real  desires,  and  not  the 
words  of  prayer,  that  he  will  answer. 

7.  Use  not  vaifi  repet it io7is .  The 
original  word  here  is  supposed  to  be  de- 
rived from  the  name  of  a  Greek  poet, 
who  made  long  and  weary  verses,  de- 
claring, by  many  forms  and  endless  re- 
petitions, the  same  sentiment.  Hence 
it  means  to  repeat  a  thing  often,  to  say 
the  same  thing  in  different  words,  or  to 
repeat  the  same  words,  as  though  God 
did  not  hear  at  first.  An  example  of 
this  \Te  have  in  1  Kings  xviii.  26 :  "  They 
called  on  Baal  from  morning  until  noon, 
Baying ,  O  Baal,  hear  us ! " *    ^  The  hea- 


them :  for  your  Father  knoweth  • 
what  things  ye  have  need  of,  before 
ye  ask  him. 

9  After    this    manner    therefore 
pray  ye  :  Our  "*  Father  *  which  art 
c  Lu.12.30.    Jno.16.23-37        d  Lu.l].2,4U! 
e  Ro.8.15. 


♦The  following  is  a  specimen  nf  the  vain  rc- 
petitiotis  of  thn  Romans:  "Pious  Antonine, 
the  Goris  preserve  thee.  Gentle  Anlonine,  the 
gods  preserve  thee.  Gentle  Antonirje,  the  gods 
p-eserve  thee." 


then  do.  The  original  word  is  one  com 
monly  translated  Gentile.  The  world 
was  divided  into  two  parts,  the  Jews 
and  the  Gentiles ;  that  is,  in  the  origi- 
nal, the  "nations,'"  the  nations  desti- 
tute cf  the  true  religion. 

Christ  does  not  fix  the  lens^th  of  our 
prayers.  He  says  that  they  should  not 
repeat  the  same  thing,  as  though  God 
did  not  hear.  And  it  is  not  improbable 
that  he  intended  to  condemn  the  prac- 
tice of  long  prayers.  His  own  supplica- 
tions were  remarkably  short. 

9 — 13.  This  passage  contains  the 
Lord's  prayer,  a  composition  unequalled 
for  comprehensiveness  and  for  beauty. 
It  is  supposed  that  some  of  these  peti- 
tions were  taken  from  those  in  common 
use  among  the  Jews.  Indeed,  some  of 
them  are  still  to  be  found  in  Jewish 
writings,  but  they  did  not  exist  in  this 
beautiful  combination.  This  prayer  is 
given  as  a  model.  It  is  designed  to  ex- 
press the  manner  in  which  we  are  to 
pray,  evidently  not  the  precise  words 
or  petitions  which  we  are  to  use.  The 
substance  of  the  prayer  is  recorded  by 
Luke,  ch.  xi.  2,  3,  4.  It,  however,  va- 
ries from  the  form  given  in  IMatthew, 
showing  that  he  intended  not  to  prescribe 
this  as  a  form  of  prayer  to  be  used  al- 
ways, but  to  express  the  substance  of 
our  petitions,  to  specify  to  his  disciples 
what  petitions  it  would  be  proper  to  pre- 
sent to  God.  That  he  did  not  intend  to 
prescribe  this  as  a  form  to  be  invariably 
used  is  farther  evident  from  the  fact  that 
there  is  no  proof  that  either  he  or  his 
disciples  ever  used  exactly  this  form  of 
prayer,  but  clear  evidence  that  they 
prayed  often  in  other  language.  See 
Matt.  xxvi.  39 — 42,  44  ;  Luke  xxii.  42  ; 
John  xvii. ;  Acts  i.  24. 

9.  Our  Father.  God  is  called  a  Fa 
ther,  1st,  as  he  is  the  Creator  and  the 
Great  Parent  of  all ;  2d.  the  Preserver 
of  the  human  family  and  the  Provider 
for  their  wants,  ch.  v.  45,  vi.  32;  3d.  in 
a  peculiar  sense  the  Father  of  those 
who  are  adopted  into  his  family,  who 
put  corfidencc  in  him  who  are  true  fol- 


A.D  31.] 


CHAPTER  VI. 


8D 


in  *   heaven,    hallowed    be    *  thy 
name  : 

10  Thy  kingdom  '  come  :  thy 
will  be  done,  in  earth  ■*  as  it  is  in 
heaven : 

a  Ps.115.3.      6  Ps.ni.O  ;  139.20.    c  c.ie.28. 
Re.11.15.      (fPs.  103.20,21. 

lowers  of  Christ,   and  made  heirs   of 
life.     Rom.  viii.  14,  15,  16,  17.     IT  Hal- 
lowed he  thy  name.     The  word  hallowed 
means   to   render   or   pronounce  holy. 
God's  name  is  essentially  holy  ;  and  the 
meaning  of  this  petition  is,   '  Let  thy 
name  be  celebrated,  and  venerated,  and 
esteemed  as  holy,  every  where,  and  re- 
ceive of  all  men  proper  honors.'     It  is 
thus  the  expression  oi  a  v)ish  or  desire, 
on  the  part  of  the  worshipper,  that  the 
■lame  of  God,  or  God  himself,  should  be 
field  every  where  in  proper  veneration. 
10.   Thy  kingdom,  come.     The  word 
kvigdom  here  means  reig7i.  Note,  Matt, 
iii.  2.     The  petition  is  the  expression  of 
a  wish  that  God  may  reign  every  where  ; 
that  his  laws  may  be  obeyed  ;  and  espe- 
cially that  the  gospel  of  (Jhrist  may  be 
advanced  every  where,   till  the  world 
shall  he  filled  with  his  glory.     IT   Thy 
will  he  done.     The  will  of  God  is,  that 
men  should  obey  his  law,  and  be  holy. 
The  word  will,  here,  has  reference  to 
his  law,  and  to  what  would  be  accept- 
able to  him  ;  that  is,  righteousness.     To 
pray,  then,  that  his  will  may  be  done  on 
earth  as  in  heaven,  is  to  pray  that  his 
law,  his  revealed  will,  may  be  obeyed 
and  loved.     His  law  is  perfectly  obeyed 
in  heaven,  and  his  true  children  most 
ai'dently  desire  and  pray  that   it  may 
also  be  done  on  the  earth. 

The  object  of  these  three  first  peti- 
tions is,  that  God's  name  should  be  glo- 
rified, and  his  kingdom  established  ;  and 
by  being  placed  first,  we  learn  that  his 
gloi-y  and  kn.gdom  are  of  more  conse- 
quence thar  our  wants,  and  that  these 
should  be  f.-st  in  our  hearts  and  peti- 
tions befoie  a  throne  of  grace.* 


11  Give  us  this  day  our     daily 
bread : 

12  And  forgive  us    our   debts, 
as  we  forgive  our  debtors  : 

ePr.30.8.    Is.33.J6.     /c.l8.21-3a.  Lu.7.40- 

48. 


•The  follnwin?  clauses  respecting  this  prayer 
are  found  in  the  writlnps  of  the  Jews,  ancl  were 
doubtlc.'ss  familiar  in  the  lime  of  Christ:  "That 
prayer."  eay  the  Kalibins,  "in  which  there  is 
no  inciiiion  m.ule  of  the  kinsdom  of  heaven,  is 
tiBt  a  prayer."  "  What,"  say  Ihey,  "  is  a  short 
prayer  ?  Ans.  Do  thy  will  in  heaven,  and  give 
rest  to  the  spirits  fearing  thee  below."  Give  us 
tji^  day,  &c.    The  Jevvs  had  a  iirayer  like  this- 

The  nect'ssjties  of  lliy  people  nre  many,  and 
jhcir  knowleiU'e  small ;  so  thai  ihey  do  not  know 
■low  to  make  known  their  wanU;  let  it  be  thy 
rood  pleasure  lo  gi\  i  to  each  one  what  is  ne- 


11.  Give  us  this  day.  Sec.  The  word 
bread,  here,  denotes,  doubtless,  every 
thing  necessary  to  sustain  life.  Matt, 
iv.  4  ;  Deut.  viii.  3.  This  petition  im- 
plies our  dependence  on  God  for  the 
supply  of  our  wants.  As  we  are  de- 
pendent on  lum  one  day  as  much  as  an- 
other, it  was  evidently  the  intention  of 
our  Saviour  that  prayer  should  be  offered 
every  day.  This  is,  moreover,  ex- 
pressed in  the  plural  number — give  us. 
It  is  evidently,  therefore,  intended  to  be 
used  by  more  than  one,  or  by  some 
community  of  people.  No  community 
or  congregation  can  meet  every  day  for 
worship  but  families.  It  is  therefore 
evident  that  this  prayer  is  a  strong  im- 
plied command  for  daily  family  prayer. 
It  can  no  where  else  be  used  so  as  fiilly 
to  come  up  to  the  meaning  of  the  ori- 
ginal intention  ;  and  no  where  else  can 
it  be  breathed  forth  with  so  much  pro- 
priety and  beauty  as  from  the  lips  of  a 
father,  the  venerable  priest  of  his  house- 
hold, and  the  pleader  with  God  for  those 
rich  blessings  which  a  parental  bosom 
desires  on  his  beloved  offspring. 

12.  A7id  forgive  us  our  debts,  &c. 
The  word  debts  is  here  used  figura- 
tively. It  does  not  mean  literally  that 
we  are  debtors  lo  God,  but  that  our  sins 
have  a  resemblance  to  debts.  Debtors 
are  those  who  are  bound  to  others  for 
some  claim  in  commercial  transactions; 
for  something  which  we  have  had,  and 
for  which  we  are  bound  to  pay  accord- 
ing to  contract.  Literally  there  can  be 
no  such  transaction  between  God  and 
us.  It  must  be  used  figuratively.  We 
have  not  met  the  claims  of  law.  We 
have  violated  its  obligations.  We  are 
exposed  to  its  penalty.  We  are  guilty. 
And  God  only  can  forgive,  in  the  same 


cessary  for  his  susteii.ince,"  &c.  Deliver  us 
from  evil.  The  Jews  prayed,  "  Be  il  thy  pood 
pleasure  lo  free  us  from  an  evil  man,  and  an 
evil  event  ;  from  evil  affections,  from  an  evil 
companion  and  neizhbor,  from  Satan,"  &.c. 
Th(!  prayers  of  the  Jews  were  fenerally  closed 
Willi  a  doxoliiey.  or  ascriplion  of  prtiise,  not  iin- 
likn  1 113  in  the  Lord's  prayer.  The  pi.-ople.  at 
the  close  of  the  prayer,  generally  responded 
Amen ! 


84 


MATTHEW. 


LA.  D.  31 


13  And  lead  us  not  into  »  tempt-  ;  thine 'is  the  kingdom,  and  the  power 
ation,  but  deliver  us* from  evil  :  for   and  the  glory,  for  ever.  Amen. 
(ic.26.4l.    Lu.22.40,46.      6  Jno.17.15.         |  c  Re.5.12.13. 


way,  as  none  but  a  creditor  can  forgive 
a  debtor.  Debts,  here,  therefore,  means 
gins,  or  offences  against  God — offences 
which  none  but  God  can  forgive.  The 
measure  by  which  we  may  expect  for- 
giveness is  that  which  we  wse  in  refer- 
ence to  otliers.  See  Ps.  .xviii.  25,  26  ; 
Matt,  xviii.  23  ;  Mark  xi.  25  ;  Luke  xi. 
4.  This  is  the  invariable  rule  by  which 
God  dispenses  pardon.  He  that  comes 
before  him  unwilling  to  forgive,  har- 
boring dark  and  revengeful  thoughts, 
how  can  he  expect  that  God  will  show 
him  that  mercy  which  he  is  unwilling 
to  shew  to  others?  It  is  not,  however, 
required  that  we  should  forgive  debts  in 
a  pecuniary  sense.  To  them  we  have 
a  right,  though  they  should  not  be  push- 
ed with  an  overbearujg  and  oppressive 
spirit ;  not  so  as  to  sacrifice  the  feelings 
of  mercy,  in  order  to  secure  the  claims 
of  right.  No  man  has  a  right  to  op- 
press ;  and  when  a  debt  cannot  be  paid, 
or  when  it  would  greatly  distress  a  wife 
and  children,  a  widow  and  an  orphan  ; 
or  when  calamity  has  put  it  out  of  the 
power  of  an  honest  man  to  pay  the 
debt,  the  spirit  of  Christianity  requires 
that  it  should  be  forgiven.  To  such 
cases  this  petition  in  the  Lord's  prayer 
doubtless  extends.  But  it  was  probably 
intended  to  refer  principally  to  injuries 
of  character  or  person,  which  we  have 
received  from  others.  If  we  cannot 
from  the  heart  forgive  them,  we  have 
the  assurance  that  God  will  never  for- 
give us. 

13.  And  lead  us  not  into  temptation. 
A  petition  similar  to  this  is  offered  by 
David,  Ps.  cxH.  4  ;  "  Inchne  not  my 
heart  to  any  evil  thing,  to  practise 
wicked  works,  with  the  workers  of  ini- 
quity." God  tempts  no  man.  See 
.tames  i.  13.  This  phrase,  then,  must 
be  used  in  the  sense  of  permitting. 
Do  not  suffer  us,  or  permit  us,  to  be 
tempted  to  sin.  In  this  it  is  implied 
that  God  has  such  control  over  us  and 
the  tempter,  as  to  save  us  from  it  if  we 
call  upon  him.  The  word  temptation, 
iiowever,  (see  Note,  ch.  iv.  1).  means 
sometimes  iriaZ,  affliction,  anything  that 
tests  our  virtue.  If  this  be  the  meaning 
here,  as  it  may  be,  then  the  import  of 
the  prayer  is,   "  Do  not  afflict  or  fry 


us."  ^Deliver  us  from  evil.  The  ori- 
ginal, in  this  place,  has  the  article--de- 
liver  us  from  the  evil — that  is,  as  has 
been  supposed,  the  Evil  One,  or  Satan 
He  is  elsewhere  called,  by  way  of  emi- 
nence, the  Evil  One.  Matt.  xiii.  19  ;  1 
John  ii.  13,  14,  iii.  12.  Deliver  us  from 
his  power,  his  snares,  his  arts,  his  temp- 
tations. He  is  supposed  to  be  the  great 
parent  of  evil,  and  to  be  dehvered  from 
him  is  to  be  safe.  Or  it  may  mean, 
dehver  us  from  the  various  evils  and 
trials  which  beset  us,  the  heavy  and  op- 
pressive calamities  into  which  we  are 
continually  liable  to  fall.  If  Thine  is  the 
kingdom.  That  is,  thine  is  the  reign  or 
dominion.  Thou  hast  control  over  all 
these  things,  and  canst  so  order  them 
as  ti»  answer  these  petitions.  ^  Thint 
is  the  power.  Thou  hast  power  to  ac 
complish  what  we  ask.  We  are  weak, 
and  cannot  do  it  ;  but  thou  art  Al- 
mighty, and  all  things  are  possible  with 
thee.  ^  Thine  is  the  glory.  That  is, 
thine  is  the  honor  or  praise.  Not  out 
honor;  but  thy  glory,  thy  goodness, 
will  be  displayed  in  providing  for  our 
wants;  thy  power,  in  defending  us ;  thy 
praise,  in  causing  thy  kingdom  to  spread 
through  the  earth. 

'Y\\\sdoxology,  or  ascription  of  praise, 
is  connected  with  the  prayer  by  the 
word  ''for,''  to  signify  that  all  these 
things — the  reign,  power,  and  glory  of 
God  —  will  be  manifested  by  granting 
these  petitions.  It  is  not  because  we 
are  to  be  benefited,  but  that  God's 
name  and  perfections  may  be  manifest- 
ed. His  glory  is,  then,  the  first  and 
principal  thing  which  we  are  to  seek 
when  we  approach  him.  We  are  to 
suffer  our  concerns  to  be  sunk  and  lost 
sight  of  in  the  superior  glory  and  ho- 
nor of  his  name  and  dominion.  We 
are  to  seek  temporal  and  eternal  hfc, 
chiefly  because  the  honor  of  our  Maker 
will  be  promoted,  and  his  name  be  more 
illustriously  displayed  to  his  creatures. 
He  is  to  be  "first,  last,  supremest, 
best,"  in  our  view  ;  and  all  selfish  and 
worldly  view.s  are  to  be  absorbea  in 
that  one  great  desire  of  the  soul  that 
God  may  be  "all  in  all."  Approach- 
ing him  with  these  feelings,  our  prayer.^ 
win  be  aaswered,   our  devotionfl  will 


A.  D.  31.J  CHAPTER  VI.  85 

14  For  if  ye  forgive   men    their  1  their  trespasses,  neither  will   your 
trespasses,   your   heavenly    Father  i  Father  forgive  your  trespasses." 
will  also  forgive  you.  IG  Moreover,  when  ye   fast,    be 

15  But   if   ye   forgive   not   men    not,  as  the  hypocrites,  of  a  sad  coun- 

o£p.4.31.   Ja.2.13. 


rise  Bke  incense,  and  the  lifting  up  our 
hands  %\''ll  be  like  the  evening  sacrifice. 

Amen.  This  is  a  word  of  Hebrew 
origin,  from  a  verb  signifying  to  be  firm, 
secure,  to  be  true  and  faithful.  It  is  a 
word  expressing  consent  or  strong  ap- 
probation, a  word  of  strong  assevera- 
tion. It  means  verily,  certainly,  so  be 
it.  It  is  probable  that  this  word  was 
used  by  the  people  in  the  synagogue  to 
signify  their  assent  to  the  prayer  that 
was  uttered  by  the  minister.  And  to 
some  e.xtent,  it  was  probably  so  used  in 
the  Christian  church.  See  1  Cor.  .xiv.  16. 

It  may  be  proper  to  remark  that  this 
do.xology,  "  for  thine  is  the  kingdom," 
&c.,  is  wanting  in  many  manuscripts, 
and  that  its  authenticity  is  doubtful. 

14.  If  ye  fortrive.  If  ye  pardon. 
^  Trespasses.  Offences,  faults.  If  ye 
forgive  others  when  they  offend  or  in- 
jure you.  This  is  constantly  required 
in  the  Bible.  Our  Saviour  says  we 
should  forgive  even  if  the  offence  be 
committed  seventy  times  seven  times. 
Matt.  .wiii.  22.  By  this  is  meant  that 
when  a  man  asks  forgiveness,  we  are 
cordially  and  for  ever  to  pardon  the  of- 
fence ;  we  are  to  declare  our  wilhngness 
to  forgive  him.  If  he  does  not  ask  for- 
giveness, yet  we  are  still  to  treat  him 
kindly ;  not  to  harbor  malice ;  not  to 
speali  ill  of  him ;  to  be  ready  to  do  him 
good ;  and  be  always  prepared  to  declare 
aim  forsriven  when  he  asks  it. 

IG.  Moreover  when  thou  fastest,  &c. 
The  word  fast  literally  signifies  to  ab- 
stain from  food  and  drink,  whether 
from  necessity  or  as  a  rehgious  observ- 
ance. It  is,  however,  commonly  ap- 
plied in  the  Bible,  to  the  latter.  It  is, 
then,  an  expression  of  grief  or  sorrow. 
Such  is  the  constitution  of  the  body, 
that  in  a  time  of  grief  or  sorrow  we  are 
not  disposed  to  eat ;  or,  we  have  no  ap- 
petite. The  grief  of  the  soul  is  so  ab- 
Borbing  as  to  destroy  the  natural  appe- 
dtes  01  the  body.  Men  in  deep  affliction 
eat  httle,  and  often  pine  away  and  fall 
into  sickness,  because  the  body  refuses, 
o.n  account  of  the  deep  sorrow  of  the 
mind,  to  dischar.ge  the  fimctions  of 
health  Fasting,  then,  is  the  natural 
R 


expression  of  grief.  It  is  not  arbitrary; 
it  IS  what  every  person  in  sorrow  natu- 
rally does.  This  is  the  foundation  of 
its  being  applied  to  religion  as  a  sacred 
rite.  It  is  because  the  soul,  when  op- 
pressed and  burdened  by  a  sense  of  sin. 
is  so  filled  with  grief,  that  the  body  re- 
fuses food.  It  is,  therefore,  appropri- 
ated always  to  scenes  of  penitence,  of 
godly  sorrow,  of  suffering,  and  to  those 
facts  connected  with  religion  that  are 
fitted  to  produce  grief,  as  the  preva- 
lence of  iniquity  or  some  dark  impend- 
ing calamity,  or  storm,  or  tempest, 
pestilence,  plague,  or  famine.  It  is  also 
used  to  humble  us,  to  bring  us  to  re- 
flection, to  direct  the  thoughts  away 
from  the  comforts  of  this  world  to  the 
bliss  of  a  better.  It  is  not  acceptable 
except  it  be  the  real  exprcssio7i  oi  sor- 
row,  the  natural  effect  of  feehng  that 
we  are  burdened  with  crime. 

The  Jews  fasted  often.  They  had 
four  annual  fasts,  in  commemoration 
of  the  capture  of  Jerusalem  (Jer.  lii.  7.), 
of  the  burning  of  the  temple  (Zech.  \\\, 
3),  in  memory  of  the  death  of  Gedaliah 
(Jer.  xli.  4),  and  in  memory  of  the  com 
mencement  of  the  attack  on  Jerusalem 
Zech.  viii.  19.  In  addition  to  these, 
they  had  a  multitude  of  occasional  fasts. 
It  was  customan  also,  for  the  Phari- 
sees to  fast  twice  a  week.  Luke  xviii. 
12.  '^  Of  a  sad  countenance.  That  is, 
sour,  morose,  assumed  expressions  of 
unfelt  sorrow.  IT  They  disfigure  their 
faces.  That  is,  they  do  not  anoint 
and  wash  themselves  as  usual ;  they 
are  uncombed,  filthy,  squalid,  and  hag- 
gard. It  is  said  that  they  were  often 
in  the  habit  of  throwing  ashes  on  their 
heads  and  faces  ;  and  this  mixing  with 
their  tears,  seemed  still  farther  to  dis- 
figure their  faces. — So  much  pains  will 
men  take,  and  so  much  suffering  will 
they  undergo,  and  so  nmch  that  is  ridi- 
culous will  thev  assume,  to  impose  on 
God  and  men.  But  they  deceive  neither. 
God  sees  throush  the  flimsy  veil.  Hu- 
man eyes  can  pierce  a  disguise  so  thin 
Hypocrites  overact  their  part.  Not  hav- 
ing the  genuine  principles  of  piety  at 
heart,  they  know  no*>  i  .s  proper  cxpres- 


MATTHEW. 


[A.  D.  31. 


tenan^e:  for  they  disfigure  their 
faces,  that  they  may  appear  unto 
men  "  to  fast.  Verily  I  say  unto 
you,  They  have  their  reward. 

17  But  thou,  when  thou  fastest, 
anoint   thine    head,  and  wash    thy  | 
face  •  I 

18  That    thou    appear    not  unto  ; 
men    to    fast,  but  unto  thy  Father 
which  is  in  secret:  and  thy  Father, 
which  seeth  in  secret,  shall  reward 
thee  openly. 

19  Lay    not    up   for    yourselves 

treasures  upon  *  earth,  where  moth 

a  Is.58.3,5.  6  Pr.23.4.  Lu.] 8.24,35.  He. 
13.5.  I 

sion,  and  hence  appear  supremely 
contemptible  ar.d  abominable.  Never 
shoT  Id  men  exhibit  outwardly  more 
than  they/eeZ;  and  never  should  they 
attempt  to  exhibit  any  thing  for  the  mere 
sake  of  ostentation. 

17.  But  thou,  when  thou  fastest,  an- 
oint, &c.  That  is,  appear  as  you  do 
daily.  Do  not  assume  any  new  appear- 
ance, or  change  your  visage  or  dress. 
The  Jews  and  all  neighboring  naiiuns 
were  much  in  the  habit  of  washing  and 
anointing  their  bodies.  This  washing 
was  performed  at  every  meal ;  and 
vvhere  it  could  be  effected,  the  head,  or 
)ther  parts  of  the  body,  was  daily  anoint- 
ed with  sweet  or  olive  oil.  In  a  warm 
climate,  exposed  to  the  great  heat  of  the 
sun,  this  practice  conduced  much  to 
health,  preserved  the  skin  smooth  and 
tender,  and  afforded  a  most  grateful 
sensation  and  odor.  See  Mark  vii.  2,  3  ; 
James  v.  14  ;  Mark  vi.  13  ;   John  xii.  3. 

The  meaning  of  this  whole  command- 
ment is,  when  you  regard  it  to  be  your 
duly  to  fast,  do  it  as  a  tiling  expressing 
deep  feeling,  or  sorrow  for  sin  ;  not  by 
assuming  unfclt  gravity  and  moroseness, 
but  in  your  ordinary  dress  and  appear- 
ance; not  to  attract  attention,  but  as 
an  expression  of  feeling  towards  God, 
and  he  will  approve  and  reward  it. 

19.  Lay  not  up  for  yourselves  trca- 
tures,  &c.  Treasures,  or  wealth,  among 
the  ancients,  consisted  in  clothes,  or 
changes  of  raiment,  as  well  as  in  gold, 
silver,  gems,  wine,  lands,  and  oil.  It 
meant  an  abimdance  of  any  thing  that 
♦%'as  held  to  be  conducive  to  the  orna- 
ment or  comfort  of  life.  As  the  Oricnt- 
alisig  delighted  much  ill  display,  in  ppk  n- 


and  rust  doth  corrupt,  and  where 
thiev&s  break  through  and  steal  : 

20  But  lay  up  for  yourselves 
treasures  in  '  heaven,  where  neither 
moth  nor  rust  doth  corrupt,  and 
where  thieves  do  not  break  through 
nor  steal : 

21  For  where  your  treasure  is, 
there  will  your  heart  be  also. 

22  The  light  of  the  body  is  the 
eye :  '^  If  therefore  thine  eye  be 
single,  thy  whole  body  shall  be  ful* 
of  light: 

23  But  if  thine  eye  be  evil,  thy 
c  Is.33.6.    Lu.12.33,34.    1  Ti.6.19.       d  Lu 

11.34,36. 

did  equipage,  and  costly  garments,  their 
treasures  in  fact  consisted  much  in  beau- 
tiful and  richly  ornamented  articles  of 
apparel.  See  Gen.  xlv.  22,  where  Jo- 
seph gave  to  his  brethren  changes  of 
raiment;  Josh.  vii.  21,  where  Achan 
coveted  and  secreted  a  goodly  Babylon- 
ish garment.  See  also  Judges  xiv.  12 
This  fact  will  account  for  the  use  of  the 
word  moth.  When  we  speOikoi'  wealth, 
we  think  at  once  of  gold,  and  silver, 
and  lands,  and  houses.  When  a  He- 
brew or  an  Orientalist  spoke  of  wealth, 
he  thought  fir.-it  of  what  would  make 
display;  and  included,  as  an  essential 
part,  splendid  articles  of  dress.  The 
7noth  is  a  small  insect  that  finds  its  way 
to  clothes  and  garments,  and  destroys 
them.  The  moth  would  destroy  their 
apparel,  the  rust  their  silver  and  gold  ; 
thus  all  their  treasure  would  waste 
away. 

20.  Lay  up  treasures  in  heaven.  That 
is,  have  provision  made  for  your  eternal 
fehcity.  Do  not  e.xhaust  your  strength, 
and  spend  your  days,  in  providing  foi 
the  life  here,  but  let  your  cA?>/ anxiety 
be  to  be  prepared  for  eternity.  There 
nothing  corrupts,  nothing  terminates, 
no  enemies  plunder  or  destroy.  To 
have  treasure  in  heaven  is  to  possess 
evidence  that  its  purity  and  joys  will  be 
ours.  It  is  to  be  heirs  of  God,  and  joint 
heirs  with  Christ  to  an  inheritance  in- 
corruptible, undefiled,  and  that  fadclh 
not  away.  The  heart,  or  affections, 
will  of  course  be  fixed  on  the  treasure. 
To  regulate  the  heart,  it  is  therefore 
important  that  the  treasure,  or  object 
of  attachment,  should  be  right. 

22,  23.    The    ^ight  of  the  body,   &.c 


A.D.  31.] 


CHAPTER  VI. 


81 


whole  body  shall  be  full  of  dark- 
ness. If  therefore  the  light  that  is 
in  thee  be  darkness,  how  great  is 
that  darkness  ! 

24  No  man  can  serve  two  mas- 
ters :  "  for  either  he  will  hate   the 
a  Lu.lG.13. 


The  sentiment  stated  in  the  preceding 
verses — the  duty  of  fixing  the  affections 
on  heavenly  things — Jesus  proceeds  to 
ilhistrate  by  a  reference  to  the  eye. 
When  the  eye  is  directed  singly  and 
steadily  towards  an  object,  and  is  in 
health,  or  is  single,  every  thing  is  clear 
and  plain.  If  it  vibrates,  flies  to  differ- 
ent objects,  is  fi.xed  on  no  one  singly, 
or  is  diseased,  nothing  is  seen  clearly. 
Every  thing  is  dim  and  confused.  The 
man,  therefore,  is  unsteady.  The  e;/e 
regulates  the  motion  of  the  body.  To 
have  an  object  distinctly  in  view,  is 
necessary  to  correct  and  regulate  ac- 
tion. Rope-dancers,  in  order  to  steady 
themselves,  fbc  the  eye  on  some  object 
on  the  wall,  and  look  steadily  at  that. 
If  they  should  look  dow7i  on  the  rope 
or  the  people,  they  would  become  dizzy 
and  fall.  A  man  crossing  a  stream  on 
a  log,  if  he  will  look  across  at  some  ob- 
ject steadily,  will  bo  in  litilc  danger. 
If  he  looks  down  on  the  dashing  and 
rolling  waters,  he  will  become  diz:?y, 
and  fall.  So  Jesus  says,  in  order  that 
the  conduct  may  be  right,  it  is  import- 
ant to  Hx  the  affections  on  heaven. 
Having  the  affections  there — having  the 
eye  of  faith  single,  steady,  unwavering 
— all  the  conduct  will  be  correspondent. 
^  Single..  Steady,  devoted  to  one  ob- 
ject. Not  confused,  as  persons'  eyes 
are  when  they  see  double.  IT  Thy  body 
shall  be  full  of  light.  Your  conduct  will 
be  regular  and  steady.  All  that  is  need- 
ful to  direct  the  body  is  that  the  eye  be 
fixed  right.  No  o\)Acr  light  is  required. 
So  all  that  is  needful  to  direct  the  soul 
and  the  conduct  is,  that  the  eye  oi  faith 
be  fixed  on  heaven,  that  the  affections 
bo  there.  IT  If,  therefore,  the  light  that 
Is  in  thee,  &c.  The  word  light,  here, 
signifies  the  mind,  or  principles  of  the 
soul.  If  this  be  dark,  how  great  is  that 
darl^ness !  The  meaning  of  ibis  passage 
may  be  thus  expressed  :  The  light  of 
the  body,  the  guide  and  director,  is  the 
eye.  All  know  how  calamitous  it  is 
Khen  that  light   is  irregular  or  extin- 


ono,  and  love  the  other;  or  else  hs 
will  hold  to  the  one,  and  despisf 
the  other.  Ye  cannot  *  serve  God 
and  Mammon. 

25  Therefore  I  say  unto  you, 
Take   no   thought  *  for   your   life, 

b  Ga.l.lO.  2  Ti.4.10.  Ja.4.4.  c  1  Cor.7.32 
Ph.4.C. 

guished,  as  when  the  eye  is  diseased  or 
lost.  So  the  light  that  is  in  us  is  the 
soul.  If  that  soul  is  deb-ased  by  attend- 
ing exclusively  to  earthly  objects — if  it 
is  diseased,  and  not  fixed  on  heaven — 
how  much  darker  and  more  dreadful 
will  it  be  than  any  darkness  of  the  eye  ! 
Avarice  darkens  the  mind,  obscures  the 
view,  and  brings  in  a  dreadful  and 
gloomy  night  over  all  the  faculties. 

24.  No  man  can  serve  tivo  masters, 
&,c.  Christ  proceeds  to  illustrate  the 
necessity  of  laying  up  treasures  in  hea- 
ven from  a  well-known  fact,  that  a  ser- 
vant cannot  serve  two  masters  at  the 
same  time.  His  affections  and  obedi- 
ence would  be  divided,  and  he  would 
fail  altogether  in  his  duty  to  one  or  the 
other.  One  he  would  love,  and  the  other 
hate.  To  the  interests  of  one  he  vvould 
adhere,  the  other  he  would  neglect. 
This  is  a  law  of  human  nature.  The 
supreme  afl'ections  can  be  fixed  on  only 
one  object.  So,  says  Jesus,  the  servant 
of  God  cannot  at  the  same  time  obey 
him  and  be  avaricious,  or  seek  treasures 
supremely  on  earth.  One  interferes 
with  the  other,  and  one  will  be,  and 
must  be  surrendered.  ^  Blammon. 
Mammon  is  a  Syriac  word,  a  name 
given  to  an  idol  worshipped  as  the  god 
of  riches.  It  has  the  same  meaning  as 
Plutus  among  the  Greeks.  It  is  not 
known  that  the  Jews  ever  formally 
worshipped  this  idol,  but  they  used  the 
word  to  denote  wealth.  The  meaning 
is,  ye  cannot  serve  the  true  God,  and  at 
the  same  time  be  supremely  engaged 
in  obtaining  the  riches  of  this  world. 
One  must  interfere  with  the  other.  See 
Luke  xvi.  9—11. 

25 — 34.  Therefore  I  say  unto  you, 
take  no  thought,  &c.  The  general  de- 
sign of  this  paragraph,  which  closes  the 
chapter,  is  to  warn  his  disciples  against 
avarice  and  anxiety  about  the  supply  of 
their  wants.  This  he  docs  by  four  ar 
gumcnts  or  considerations,  expressing 
by  unequalled  beauty  and  force,  the 
duty  of  depending  for  the  things  which 


88 


what  ye  shall  eat,  or  what  ye  shall 
drink  ;  nor  yet  for  your  body,  what 
ye  shall  put  on.  Is  not  the  life 
more  than  meat,  and  the  body  than 
raiment  1 
26  Behold  the  fowls  of  the  air : 


MATTHEW.  [A.D.  31 

for  they  sow  not,  neither  do  they 
reap,  nor  gather  into  barns ;  yet 
your  heavenly  Father  »  feedeth 
them.  Are  ye  not  much  better  than 
they? 

27  Which    of     you    by     taking 
a  Job  38.41.   Lu.l2.24,&c. 


wo  naed  on  the  providence  of  God. — 
Tho  first  is  stated  in  the  25th  verse : 
"Is  not  the  Ufa  more  than  meat,  and 
die  body  than  raiment?"  In  the  be- 
g^inning  of  the  verse  he  charged  his 
disciples  to  take  no  thought — that  is,  not 
to  be  anxious — about  the  supply  of  their 
wants.  Ciod  will  take  care  of  these. 
He  has  given  life,  a  far  greater  blessing 
than  meat  ;  he  has  created  the  hody,  o? 
far  more  consequence  than  raiment. 
Shall  not  he,  who  has  conferred  the 
greater  blessing,  be  willing  to  confer 
the  less  ?  Shall  not  he,  who  has  form- 
ed the  body  so  curiously,  and  made 
such  a  display  of  power  and  goodness, 
see  that  it  is  properly  protected  and 
clothed  ?  He  who  has  displayed  so 
great  goodness  as  to  form  the  body, 
and  breathe  into  it  the  breath  of  life, 
will  surely /oZZoH)  up  the  blessing,  and 
confer  the  smaller  favor  of  providing 
that  that  body  should  be  clothed,  and 
that  life  preserved.  '^  No  thought.  The 
word  thought,  when  the  Bible  was  trans- 
lated, meant  anxiety,  and  is  so  used 
frequently  in  old  English  authors. — 
Thus  Bacon  says,  "  Hawcis  died  with 
tho7tght  and  anguish  before  his  business 
came  to  an  end."  As  such  it  is  here 
used  by  our  translators,  and  it  answers 
exactly  to  the  meaning  of  the  original. 
Like  many  other  words,  it  has  since 
somewhat  changed  its  signification,  and 
would  convey  to  most  readers  an  im- 
proper idea.  The  word  anxiety  would 
now  exactly  express  the  sense,  and  is 
exactly  the  thing  against  which  the 
Saviour  would  guard  us.  See  Luke  viii. 
14  ;  xxi.  34.  Phil.  iv.  6.  Thought  about 
the  future  is  right ;  anxiety,  solicitude, 
trouble,  is  wrong.  There  is  a  degree 
o{  thinkivgTmA  industry  about  the  things 
of  this  life  which  is  proper.  See  1  Tim. 
V.  8;  2  Thess.  iii.  10;  Rom.  xii.  IL 
Hut  it  should  not  be  our  supreme  con- 
cern ;  it  siiould  not  lead  to  solicitude  or 
anxiety  ;  it  should  not  take  time  that 
ought  to  be  devoted  to  religion.  "»  For 
your  life.  For  what  will  support  your 
life.     It  Meat.    This  word   here  means 


food  in  general,  as  it  does  commonly 
in  the  Bible.  We  confine  it  now  to 
animal  food,  or  the  food  of  animals. 
When  the  Bible  was  translated,  it  de- 
noted  all  kinds  of  food,  and  is  so  used 
in  the  old  English  writers.  It  is  one  of 
the  words  which  has  changed  its  mean- 
ing since  the  translation  of  the  Bible 
was  made.     ^  Eaime7it.    Clothing. 

26.  Behold  the  fowls  of  the  air.  The 
second  argument  for  confidence  in  the 
providence  of  God  is  derived  from  a 
beautiful  reference  to  the  fowls  of  hea 
ven.  See,  said  the  Saviour,  see  the 
fowls  of  the  air :  they  have  no  anxiety 
about  the  supply  of  their  w^ants  ;  they 
do  not  sow  or  reap ;  in  innumerable 
flocks  they  fill  the  air  ;  they  fill  the 
grove  with  music,  and  meet  the  com- 
ing light  of  the  morning  with  their 
songs,  and  pour  their  notes  on  the  ze- 
phyrs of  the  evening,  unanxious  about 
the  supply  of  their  wants  ;  yet  how  few 
die  with  hunger  !  how  regularly  are 
they  fed  from  the  hand  of  God !  how 
he  ftiinisters  to  their  unnumbered  wants! 
He  sees  their  young  "  open  wide  their 
mouths,  and  "  seek  their  meat  at  \\\3 
hand,"  and  how  cheerfully  and  regu- 
larly are  their  necessities  supplied  ! — 
You,  said  the  Saviour  to  his  disciples, 
you  are  of  more  consequence  than  they 
are  ;  and  shall  God  feed  them  in  such 
numbers,  and  suffer  you  to  want  ?  It 
cannot  be.  Put  confidence,  then,  in 
that  Universal  Parent  that  feeds  all  the 
fowls  of  the  air,  and  fear  not  that  he 
will  also  supply  your  wants.  IT  Better 
thanthey.  Of  more  consequence.  Your 
lives  are  of  more  importance  than  theirs, 
and  God  will  therefore  provide  for  them. 

27.  Which  of  you  by  taking  thought. 
The  third  argument  is  taken  from  their 
extronne  weakness  and  helplessness. 
With  all  your  care  you  cannot  increase 
your  stature  a  single  cubit.  God  has 
ordered  your  height.  Beyond  his  ap- 
poiiUment  your  powers  ar(!  of  no  avail, 
and  you  can  do  nothing.  So  of  rai- 
ment. He,  by  his  providence,  crdeva 
and  arranges  the  ;ircumstance3  of  voui 


A.  D  31.] 

thought  can  add  one  cubit  unto  his 
stature  1 

28  And  why  take  ye  thonght  for 
raiment?  Consider  the  lilies  of  the 
field,  how  they  grow;  they  toil  not, 
neither  do  they  spin  : 

life.  Beyojid  that  appointment  of  his 
providence,  beyond  his  care  for  you, 
your  efforts  avail  nothing.  Seeing,  then, 
that  he  alike  orders  your  growth,  and 
(he  supply  of  your  wants,  how  obvious 
■s  the  duty  ol  depending  on  him,  and 
of  beginning  all  your  efforts,  feeling 
that  He  only  can  grant  you  the  means 
of  preserWng  life  !  If  One  cuhit.  The 
cubit  was  originally  the  length  from  the 
elbow  to  the  end  of  the  middle  finger. 
The  cubit  of  the  scriptures  is  not  far 
from  twenty-two  inches.  Terms  of 
length  are  often  applied  to  life  ;  and  it 
is  thought  by  many  to  be  so  here. — 
Thus,  it  is  said,  "  Thou  hast  made  my 
days  as  a  handbreadth"  (Ps.  xx.\ix.  5) ; 
"  Teach  me  the  .■«e.\suri;  of  my  days." 
Ps.  x.x.xix.  4.  In  this  place  it  is  used  to  de- 
note a  smalllength.  You  cannot  increase 
your  stature  even  a  cubit,  or  in  the  small- 
est degree.  Compare  Luke -xii.  26.  'i Sta- 
ture. This  word  means  height.  The 
original  word,  however,  means  oflener 
age.  John  Lx.  21 — 23.  In  these  places 
.t  is  translated  age.  If  this  be  its  mean- 
ing here,  it  denotes  that  a  man  cannot  in- 
crease the  length  of  his  life  at  all.  The 
atmost  anxiety  will  not  prolong  it  one 
hour  beyond  the  time  appointed  for  death. 
28,  29.  The  fourth  consideration  is 
taken  from  the  lilies  of  the  valley. 
Watch  the  growing  of  the  hly.  It  toils 
not,  and  it  spins  not.  Yet  night  and 
day  it  grows.  With  a  beauty  which 
the  most  splendid  monarch  of  the  East 
never  knew,  it  expands  its  blossom  and 
fills  the  air  with  fragrance.  Yet  this 
beauty  is  of  short  continuance.  Soon 
it  w'ill  fade,  and  the  beautiful  flower 
will  be  cut  down  and  burned.  God  so 
little  regards  the  bestowment  of  beauty 
and  ornament  as  to  give  the  highest 
adorning  to  this  which  is  soon  to  perish. 
When  he  thus  clothes  a  lily — a  fair  flow- 
er, soon  to  perish — will  he  be  unmindful 
of  his  cliildren?  Shall  thei/  —  dear  to 
his  heart  and  imbued  with  nnmortality 
-luck  that  which  is  proper  for  hem,  and 
shall  they  in  vain  trust  the  God  that 
iecks  the  lily  of  the  valley?  He  will 
much  more  clothe  you.  ^  Even  Solomon 
in  all  his  glory.  &,c.    The  common  dress 


CHAPTER  VI. 


H9 


29  And  ye;  T  say  unto  you,  that 
even  Solomon  in  all  his  glory  was 
not  arrayed  like  one  of  these. 

30  Wherefore,  if  God  so  clothe 
the  grass  of  the  field,  which  to-day 
is,  and  to-morrow  is  cast  into  the 


of  eastern  kings  was  purple.  But  they 
sometimes  wore  white  robes.  See  Es- 
ther viii.  15 ;  Dan.  vii.  9.  It  Ls  to  lliia 
that  Christ  refers.  Solomon,  says  he, 
the  richest  and  most  magnificent  king 
of  Israel,  was  not  clothed  in  a  robe  of 
so  pure  a  white  as  the  lily  of  the  valley. 
30.  Is  cast  into  the  oven.  The  Jews 
had  different  modes  of  baking.  In  early 
times  they  frequently  baked  in  the  sand, 
warmed  with  the  heat  of  the  sun.  They 
constructed  also  movable  ovens,  made 
of  clay,  brick,  or  plates  of  iron.  But 
the  most  common  kind,  and  the  one 
here  probably  referred  to,  was  made  by 
excavating  the  earth  two  and  a  half  feet 
in  diameter,  and  from  five  to  six  feet 
deep.  This  kind  of  oven  still  exists  in 
Persia.  The  bottom  was  paved  with 
stones.  It  was  heated  by  putting  wood 
or  dry  grass  into  the  oven  ;  and"^  when 
heated,  the  ashes  were  removed,  and 
the  bread  was  placed  on  the  heated 
stones.  More  commonly,  however,  the 
oven  was  an  earthen  vessel,  without  a 
bottom,  about  three  feet  high,  smeared 
outside  and  inside  with  clay,  and  placed 
upon  a  frame,  or  support.  Fire  was 
made  within  it,  or  below  it.  When 
the  sides  were  sufficiently  heated,  thin 
patches  of  dough  were  spread  on  the 
inside,  and  the  top  was  covered,  with- 
out removing  the  fire  as  in  the  other 
cases ;  and  the  bread  was  quickly 
baked.  The  following  representation 
of  i;  is  taken  from  Niebuhr. 


90 


MATTHEW. 


[A.  D.  31. 


ovsn,  shall  he  not  much  more  clothe 
you,  O  ye  of  little  faith  ? 

31  Therefore  take  no  thought,  " 
sayinCT,  What  shall  we  eat?  or, 
What  shall  we  drink?  or,  Where- 
withal shall  we  be  clothed  ] 

32  (For    after   all    these    things 

a  Ps.37.3.55.22.   1  Pe.5.7. 


32,  33.  For  after  all  these  things  do 
the  Gentiles  seek.  That  is,  those  des- 
titute of  the  true  doctrines  of  rehgion, 
unacquainted  with  proper  dependence 
on  Divine  Providence,  mal\e  it  their 
chief  anxiety  thus  to  seeii  food  and  rai- 
ment. But  xjou,  who  have  a  Ivnowledge 
of  your  Father  in  heaven,  who  know 
that  he  will,  provide  for  your  wants, 
should  not  be  an.xious.  Seek  first  his 
kingdom ;  seek  first  to  be  righteous, 
and  to  become  interested  in  his  favor, 
and  all  necessary  things  will  be  added 
to  you.  God  has  control  over  all  things, 
and  he  can  give  you  that  which  you 
need.  He  will  give  you  that  which  he 
deems  best  for  you.  H  Take  no  thought, 
&-C.  That  is,  no  anxiety.  Commit 
your  way  to  God.  The  evil,  the  trou- 
Dle,  the  anxiety  of  each  day  as  it  comes, 
•s  sufficient  without  perplexing  the  mind 
with  restless  cares  about  another  day. 
It  is  wholly  uncertain  whether  you  li\-e 
to  see  that  day.  If  you  do,  it  will  bring- 
its  own  trouble  ;  and  it  will  also  bring 
the  proper  supply  of  your  wants.  God 
will  be  the  same  Father  then  as  to-day, 
and  will  make  then,  as  he  does  now, 
proper  provision  for  your  wants,  "il  The 
morrow  shall  lake  thought.  The  mor- 
row shall  have  anxieties  and  cares  of  its 
own,  but  it  shall  also  bring  the  proper 
provision  for  those  cares.  Though  you 
shall  have  wants,  yet  God  will  provide 
hi  them  as  they  occur.  Do  not,  there- 
fore, increase  the  cares  of  this  day  by 
borrowing  trouble  respecting  the  future. 
Do  your  duty  faithfully  now,  and  depend 
on  the  mercy  of  God  and  his  divine 
help  for  the  troubles  which  are  yet  to 
come. 

REMARKS  0.\  CHAPTER  VI. 

Ist.  Christ  has  here  forcibly  taught 
the  necessity  of  charity,  of  prayer,  and 
uf  all  religious  duties. 

2d.  We  see  the  necessity  of  sinceri- 
y  and  honesty  in  our  religious  duties. 
Vhey  are  not  done  to  be  seen  of  men. 


do  the  Gentiles  seek:)  for  your 
heavenly  Father  knoweth  that  ye 
have  need  of  all  these  things. 

33  But  seek  ye  first '  the  king- 
dom of  God,  and  his  righteousness: 
and  all  these  things  shall  be  added 
'  unto  you. 

6  1Ti.4.8.  e  Le.2.5  20,21.  1  Ki.3.13.  P 
37.25.   Mar.  10.30. 

If  they  are,  they  cannot  be  performed 
acceptably.  God  looks  on  the  heart, 
nor  is  it  possible  to  deceive  him.  And 
of  what  avail  is  it  to  deceive  men  ? 
How  poor  and  pitiable  is  the  reward 
of  a  hypocrite  !  How  contemptible  the 
praise  of  men  when  God  is  displeased  ! 
How  awful  the  condition  beyond  the 
grave  ! 

3d.  Christ  has  here,  in  a  particular 
manner,  urged  the  duty  of  prayer.  He 
has  given  a  model  for  prayer.  Nothing 
can  equal  this  composition  in  simplicity, 
beauty,  and  comprehensiveness.  At 
the  same  time  that  it  is  so  simple  that 
it  can  be  understood  by  a  child,  it  con- 
tains the  expression  of  all  the  wants  of 
man  at  any  age,  and  in  every  rank. 

The  duty  of  prayer  is  urged  by  every 
consideration.  None  but  God  can  pro- 
vide for  us ;  none  but  he  can  forgive, 
and  guide,  and  support  us ;  none  but 
he  can  bring  us  into  heaven.  He  is 
ever  ready  to  hear  us.  The  humble 
he  sends  not  empty  away.  Those 
who  ask,  receive;  and  they  who  seek, 
find.  How  natural  and  proper,  then,  is 
prayer !  How  strange  that  any  can  . 
live,  and  not  pour  out  their  desires  to 
God  !  How  strange  that  any  are  wil- 
ling to  go  to  eternity  with  this  sad 
reflection,  '  I  have  gone  through  this 
world,  spent  my  probation,  wasted  my 
strength,  and  am  dying,  and  have  ne- 
ver prayed  !'  How  awful  will  be  the 
reflection  of  the  soul  through  all  eterni- 
ty, '  I  was  offered  eternal  life,  but  I 
never  asked  for  it.  I  lived  from  day  to 
day,  and  from  year  to  year,  in  God's 
world  ;  breathed  his  air,  rioted  in  his 
beneficence,  forgot  his  goodness,  and 
never  once  asked  him  to  save  my  soul !' 
Who  will  be  to  blame  if  the  prayerless 
soul  is  lost  ? 

Secret  and  family  prayer  should  be 
daily.  We  daily  have  the  same  neces- 
sities, are  exposed  to  the  same  danjjers, 
tread  on  the  borders  of  il  s  same  hea- 
ven or  hell      How  should  'he  voice  of 


A.D.31.] 


CHAPTER  VI 


91 


31  Take  therefoie  no  thought  for 
the  morrow ;  for  the  morrow  shall 
take   thought   for  the  things  of  it- 


praise  and  praye;  go  up  as  incense  in 
the  morninw,  and  nse  as  a  rich  perfume 
in  the  shades  of  each  evening!  What 
more  lovely  object  than  one,  in  the 
bloom  of  health  and  the  dew  of  youth, 
bending  with  leverence  before  the  King 
of  iieaven,  seeking  forgiveness,  peace, 
guidance  and  life!  And  what  a  strange, 
misguided,  and  piteous  object  is  a  soul 
that  never  prays  ! 

4th.  Forgiveness  is  essential  in  prayer. 
If  we  come  to  God  harboring  malice, 
and  unwilling  to  forgive,  we  have  his 
solemn  assurance  that  we  shall  not  be 
ourselves  forgiven. 

5th.  Avarice  is  alike  foolish,  and  an 
insult  to  God.  Vs.  19 — 24.  It  is  the 
parent  of  many  foolish  and  hurtful  lusts. 
It  alienates  the  affections  from  God, 
produces  envy  of  another's  prosperity, 
leads  to  fraud,  deception,  and  crime, 
to  obtain  wealth,  and  degrades  the  soul. 
Man  is  formed  for  nobler  pursuits  than 
the  mere  desire  to  be  rich.  He  lives 
for  elerniiy,  where  silver  will  not  be 
needed,  and  where  gold  will  be  of  no 
value.  That  eternity  is  near ;  and 
though  we  have  wealth  hke  Solomon, 
and  though  we  be  adorned  as  the  lily, 
yet  like  Solomon  we  must  soon  die, 
and  like  the  lily  our  beauty  will  soon 
fade.  Death  will  lay  us  alike  low  ; 
ihe  rich  and  the  poor  will  sleep  to- 
gether ;  and  the  worm  will  feed  no 
more  sweetly  on  the  unfed  and  un- 
clothed son  of  poverty,  than  on  the 
man  clothed  in  fine  linen,  and  the 
daughter  of  beauty  and  pride.  As 
avarice  is  moreover  the  parent  of  dis- 
content, he  only  that  is  contented  with 
the  allotments  of  Providence,  and  is  not 
restless  for  a  change,  is  happy.  After 
all,  this  is  the  true  source  of  enjoyment. 
Anxiety  and  care,  perple.xity  and  dis- 
appointment, find  their  way  more  readi- 
ly to  the  mansions  of  the  rich  than  the 
cottages  of  the  poor.  It  is  the  mind, 
not  mansions,  and  gold,  and  adorning, 
that  sfiyes  ease.  And  he  that  is  content 
with  his  situation  will  "  smile  upon  liis 
etool,  while  Alexander  weeps  upon  the 
throne  of  the  world." 

6th.  We  see  how  comparatively  va- 
'sieless  is  hea'.ty.     How  little  it  is  re  • 


self."     Sufficient   unto   the   day  h 
the  evil  thereof. 

o  De.33.2o.   He.  13.5,6. 


garded  by  God !  He  gives  it  to  the 
lily,  and  in  a  day  it  fades  and  is  gone. 
He  gives  it  to  the  wings  of  the  butterfly, 
and  soon  it  dies  and  its  beauty  is  for- 
gotten. He  gives  it  to  the  flowers  of  the 
spring,  soon  to  fall ;  to  the  leaves  of 
the  forest,  soon  to  grow  yellow  and  de- 
cay in  the  autumn.  How  many  flow- 
ers, hlies,  and  roses,  does  he  cause  to 
blossom  in  solitude,  where  no  man  is, 
where  they  ''  waste  their  sweetness  on 
the  desert  air."  How  many  streams 
ripple  in  the  wilderness,  and  how  many 
cataracts,  age  after  age,  have  poured 
their  thunders  on  the  air,  unheard  and 
unseen  by  mortals !  So  little  does  God 
think  of  beauty.  So  the  human  form 
and  "  face  divine."  How  soon  is  that 
beauty  marred ;  and,  like  the  lily,  how 
soon  is  its  last  trace  obliterated  !  In  the 
cold  grave,  among  the  undistinguished 
multitudes  of  the  dead,  who  can  tell 
which  of  all  the  mouldering  host  was 
blessed  with  a  lovely  "set  of  features 
or  complexion  ?"  Alas  !  all  has  faded 
like  the  morning  flower.  How  vain 
then,  to  set  the  afleclions  on  so  frail  a 
treasure ! 

7th.  We  see  the  duty  and  privilege 
of  depending  for  our  daily  v.-anis  on  the 
bounties  of  Providence.  Satisfied  with 
the  troubles  of  to-day,  let  us  not  add  to 
those  troubles  by  anxieties  about  to- 
morrow. The  heathen,  and  they  who 
know  not  God,  will  be  anxious  about 
the  future.  But  they  who  know  him, 
and  have  caught  the  spirit  of  Jesus, 
may  surely  trust  him  for  the  supply  of 
their  wants.  The  young  lions  do  roar, 
and  seek  their  meat  at  the  hand  of  God. 
Ps.  civ.  21.  The  fowls  of  heaven  are 
daily  supplied.  Shall  man  only,  of  all 
j  the  creatures,  vex  himself,  and  be  filled 
with  anxious  cares  about  the  future  ? 
Rather,  like  the  rest  of  the  creation,  let 
us  depend  on  the  aid  of  the  universal 
Parent,  and  feel  that  He  who  hears  tho 
young  ravens  which  cry,  will  also  sup- 
ply our  necessities. 

8th.  Especially  is  the  remark  of  va- 
lue in  reference  to  those  in  early  life. 
Life  is  a  stormy  ocean.  Over  that 
ocean  no  being  presides  but  God.  He 
holds  the  winds  in  hia  hands,  and  car 


92 


MATTHEW. 


LA.  D.  31. 


CHAPTER  VII. 

JUDGE  «  not,  that  ye   be   not 
judged. 

2  For  with  what  judgnient  ye 
judge,  ye  shall  be  judged  ;  and  with 
what  measure  ye  mete,  *  it  shall  be 
measured  to  you  again. 

3  And  why  beholdest   thou   the 
ol.u.6.37.   Ro.2.1.   lCor.4.5.      6  Ju.1.7. 


(ill  their  bowlings,  and  calm  the  heav- 
ing billows.  On  that  ocean  the  young 
have  just  launched  their  frail  bark. 
Daily  they  will  need  protection  ;  daily 
they  will  need  supphes  ;  daily  be  in 
danger,  and  exposed  to  the  rolling  of 
the  billows,  that  may  engulph  them 
for  ever.  Ignorant,  inexperienced,  and 
in  danger,  how  should  they  look  to 
God  to  guide  and  aid  them !  Instead 
of  vexing  themselves  with  anxious  cares 
about  the  future,  how  should  they  place 
humble  reliance  on  God  !  Safe  in  his 
hand,  we  shall  outride  the  storm,  and 
come  to  a  haven  of  peace.  He  will 
supply  our  wants  if  we  trust  him,  as 
he  does  those  of  the  songsters  of  the 
grove.  He  will  be  the  guide  of  our 
youth,  and  the  strength  of  our  man- 
hood. If  we  seek  him,  he  will  be  found 
of  us.  If  we  forsake  him,  he  will  cast 
us  off  for  ever.     1  Chron.  xxviii.  9. 

9th.  From  all  this,  how  evident  is 
the  propriety  of  seeking  first  the  king- 
dom of  God !  First  in  our  affections, 
first  in  the  objects  of  pursuit,  first  in 
the  feelings  and  associations  of  each 
morning,  be  the  desire  and  the  aim  for 
heaven.  Having  this,  we  have  assu- 
rance of  all  we  need.  God,  our  Father, 
will  then  befriend  us ;  and  in  life  and 
death  all  will  be  well. 

CHAPTER  VII. 

1.  Judge  not,  &c.  This  command 
refers  to  rash,  censorious,  and  unjust 
judgment.  See  Rom.  ii.  1.  Luke 
;vi.  37)  explains  it  in  the  sense  of  co7i- 
demning.  Christ  does  not  condemn 
judging  as  a  magistrate,  for  that,  when 
according  to  justice,  is  lawful  and  ne- 
cessary. Nor  does  he  condemn  our 
forming  an  opinion  of  the  conduct  of 
rjtliers,  for  it  is  impossible  not  to  form 
an  opinion  of  conduct  that  we  know  to 
be  evil.  But  what  he  refers  to,  is  a 
habit  of  forming  a  judgment  hastily, 
harshly,  and  without  an  allowance  for 
every  palhating  circumstance,  and  of 


mote  that  is  in  thy  biother's  eye, 
but  considerest  not  the  beam  that 
is  in  thine  own  eye"? 

4  Or  how  wilt  thou  say  to  thy 
brother,  Let  me  pull  out  the  mole 
out  of  thine  eye :  and,  behold,  a 
beam  h  in  thine  own  eye  % 

5  Thou  hypocrite,  first  cast  oul 


expressing  such  an  opinion  harshly  and 
unnecessarily  when  formed.  It  rather 
refers  to  private  judgment  than  judi- 
cial, and  perhaps  primarily  to  the  habits 
of  the  scribes  and  Pharisees. 

2.  With  what  judgment,  &c.  This 
was  a  proverb  among  the  Jews.  It  ex 
pressed  a  truth ;  and  Christ  did  not 
hesitate  to  adopt  it  as  conveying  lua 
own  sentiments.  It  refers  no  less  to 
the  way  in  which  men  will  judge  of  us, 
than  to  the  rule  by  which  God  will 
judge  us.  See  2  Sam.  xxii.  27  ;  Mark 
iv.*24;  James  ii.  13.  ^  Mete.  Mea 
sure.  You  shall  be  judged  by  the 
same  rule  which  you  apply  to  others. 

3.  And  why  beholdest  thou  the  mote, 
&c.  A  mote  signifies  any  light  sub- 
sta7tce,  as  dry  chaff,  or  fine  spires  of 
grass  or  grain.  It  probably  most  usu- 
ally signified  the  small  spicules  or  beard 
on  a  head  of  barley  or  wheat.  It  ia 
thus  placed  in  opposition  to  the  word 
beam.  ^  Beam.  This  word  here  sig- 
nifies a  large  piece  of  squared  timber. 
The  one  is  an  exceedingly  small  object, 
the  other  a  large  one.  The  meaning 
is,  that  we  are  much  more  quick  and 
acute  to  judge  of  small  ojfences  in  others, 
than  of  much  larger  ojfnices  in  ourselves. 
Even  a  very  small  object  that  should 
hinder  the  vision  of  another,  we  should 
discern  much  more  quickly  than  a  much 
larger  one  in  our  own  sight.  This  was 
also  a  proverb  in  frequent  use  among 
the  Jews,  and  the  same  sentiment  was 
common  among  the  Greeks,  and  de- 
serves to  be  expressed  in  every  lan- 
guage. 

5.  Thou  hypocrite,  first  cast  out,  &c. 
Christ  directs  us  to  the  proper  way  of 
forming  an  opinion  of  others,  and  of  re- 
proving and  correcting  them.  By  first 
amending  our  own  faults,  or  casting  the 
beam  out  of  our  eye,  we  can  co^i.tist 
enlly  advance  to  correct  the  faults  oi 
others.  There  will  then  be  no  hypoc- 
risy in  our  conduct.     We  shall  also  see 


A.  D.  31.j 


CHAPTER  VII. 


9Si 


the  beam  "  out  of  thine  own  eye ; 
and  then  shalt  thou  see  clearly  to 
cast  out  the  mote  out  of  thy  bro- 
ther's eye. 

6  Give  not  that  which  is  holy 
unto  the  doos,  neither  '  cast  ye  your 
pearls  before  swine,  lest  they  tram- 
ple them  under  their  feet,  and  turn 
again  and  rend  you. 

7  Ask,  and  it  shall  be  given  you, 
•  seek,  and  ye  shall  find  ;  knock, 
and  it  shall  be  opened  unto  you  : 

aGa.G.l.  6  Pr.9.7,8.  23.9.  c  Is.55.e.  Lu. 
18.1. 


clearly  to  do  it.  The  beam,  the  thing 
that  obscured  our  sight,  will  be  re- 
moved ;  and  we  shall  more  clearly  dis- 
cern the  small  object  that  obscures  the 
eight  of  our  brother.  The  sentiment 
is,  that  the  readiest  way  to  judge  of  the 
imperfections  of  others  is  to  be  free 
from  greater  ones  ourselves.  This 
qualifies  us  for  judging,  makes  us  can- 
did and  consistent,  and  enables  us  to 
see  things  as  they  are,  and  to  make 
proper  allowances  for  frailty  and  imper- 
fection. 

6.  Give  not  that  which  is  holy,  &c. 
By  some,  the  word  holy  has  been  sup- 
posed to  mean  fesh  offered  in  sacrifice, 
made  holy,  or  separated  to  a  sacred  use. 
But  it  probably  means  here  any  thing 
connected  with  religion  —  admonition, 
precept,  or  doctrine.  Pearls  are  pre- 
cious stones  found  in  shell-fish,  chiefly 
in  India,  in  the  waters  that  surround 
Ceylon.  They  are  used  to  denote  any 
thing  peculiarly  precious.  Rev.  xvii. 
4.  xviii.  12 — 16  ;  Matt.  xiii.  45.  In  this 
place  they  are  used  to  denote  the  doc- 
trines of  the  gospel.  Dogs  signify  men 
who  spurn,  oppose,  and  abuse  that  doc- 
trine ;  men  of  peculiar  sourness  and 
malignity  of  temper,  who  meet  it  hke 
growling  and  quarrelsome  curs.  2  Peter 
u.  22 ;  Rev.  xxii.  15.  Sivaie  denote 
those  who  would  trample  the  precep's 
under  feet ;  men  of  impurity  of  hfe  ; 
corrupt,  polluted,  profane,  obscene,  and 
iensial;  who  would  not  know  the  va- 
lue of  the  gospel,  and  who  would  tread 
it  down  as  swine  would  pearls.  2  Pet. 
ii.  22  ;  Prov.  xi.  22.  The  meaning  of 
this  proverb,  then,  is,  do  not  offer  your 
doctrine  to  those  violent  and  abusive 
men.  who  would  growl  and  curse  you  ; 


8  For  every  one  that  asketh  "*  re- 
ceiveth  ;  and  he  that  seeketh  '  find- 
eth  ;  and  to  him  that  knocketh  it 
shall  he  opened. 

9  Or  what  man  is  there  of  you, 
whom  if  his  son  ask  bread,  will  he 
give  him  a  stone  1 

10  Or  if  he  ask  a  fish,  will  he 
give  him  a  serpent? 

11  If  ye  then,  being  evil,  know 
how  to  give  good  gifts  unto  your 
children,  •''  how  much    more    shall 

d  Ps.81.10,lG.  Jno.14.13,14.  16.23,24.  IJno 
3.22.5.14,15.  ePr.8.17.  Je.29.12,13.  /Lu 
ll.ll,&c. 

nor  to  those  peculiarly  debased  and 
profligate,  who  would  not  perceive  its 
value,  would  trample  it  down,  and 
abuse  you.  This  verse  furnishes  a 
beautiful  instance  of  the  introverted 
parallelism.  The  usual  mode  of  poetry 
among  the  Hebrews,  and  a  common 
mode  of  expression  in  proverbs  and 
apothegms,  was  by  the  parallelism, 
where  one  member  of  a  sentence  an 
swered  to  another,  or  expressed  sub- 
stantially the  same  sense  with  some 
addition  or  modification.  See  my  In- 
troduction to  Isaiah.  Sometimes  tliis 
was  alternate,  and  sometimes  it  was  in- 
troverted—  where  the  first  and  fourth 
lines  would  correspond,  and  the  second 
and  third.  This  is  the  case  here.  The 
dogs  would  rend,  and  not  the  s^\"ine ; 
the  swine  would  trample  the  pearls  un- 
der their  feet,  and  not  the  dogs.  It  may 
be  thus  expressed : 

Give  not  that  which  is  holy  unto  the  dogs. 
Neither  cast  ye  your  pearls  before  swine, 
Lest  they  trample  them  under  their  feet, 

And  turn  again  [that  is,  the  dogs]  and  rend 
you. 

7 — 11.  Ash  and  it  shall  he  given  you, 
Sec.  There  are  here  three  different 
forms  presented  of  seeking  "the  things 
which  we  need  from  God,  asking,  seek 
ing,  and  knocking.  The  latter  is  taken 
from  the  act  of  knocking  at  a  door  for 
admittance.  See  Luke  xiii.  45 ;  Rev. 
iii.  20.  The  phrases  signify  to  seek 
with  earnestness,  and  dihgence.  and 
perseverance. 

The  promise  is,  that  what  we  seek 
shall  be  given  us.  It  is  of  course  im 
plied  that  we  seek  with  a  proper  spirit, 
with  humihty,  sincerity,  and  perscro 


M 


MATTHEW. 


[A.  D.  31. 


your  Father  which  is  in  heaven  give 
good  things  to  them  that  ask  him  ] 

12  Therefore  all  things  whatso- 
ever ye  would  that  men  should  do 
to  you,  do  ye  even  so  to  them  : 
for  "  this  is  the  law  and  the  pro- 
phets. 

13  Enter    ye   in  *  at   the   strait 
a  Le.19.18.    Ro.  13.8-10.    Ga.5.14.        6  Lu. 

3.24. 

ranee.  It  is  implied,  also,  that  we  ask 
the  things  which  it  may  be  consistent 
for  God  to  give — that  is,  tilings  which 
he  has  promised  to  give,  and  which 
would  be  best  for  us  and  his  Idngdom. 
I  John  V.  14.  Of  that,  God  is  to  be  the 
judge.  And  here  there  is  the  utmost 
latitude  which  a  creature  can  ask.  God 
is  willing  to  provide  for  us,  to  forgive 
our  sins,  to  save  our  souls,  to  befriend 
as  in  trial,  to  comfort  us  in  death,  to 
extend  the  gospel  through  the  world. 
Man  can  ask  no  higher  things  of  God  ; 
and  these  he  may  ask,  assured  that  he 
b  willing  to  grant  them. 

Christ  encourages  us  to  do  this  by 
the  conduct  of  parents.  No  parent 
turns  away  his  child  with  that  which 
v/ould  be  unsatisfactory  or  injurious. 
He  would  not  give  him  a  stone  instead 
of  bread,  nor  a  serpent  instead  of  afis^. 
God  is  better  and  kinder  than  the  mtnst 
tender  earthly  parents  :  and  will,  what 
confidence,  therefore,  may  we  come  as 
his  children,  and  ask  what  we  need ! 
Parents,  he  says,  are  evil ;  that  is,  are 
imperfect,  often  partial,  blind,  and 
sometimes  passionate  ;  but  God  is  free 
from  all  this,  and  therefore  is  ready  and 
willing  to  aid  us.  ^  Ever^  one  that 
asketh  receiveth.  That  is,  every  one 
that  asks  aright,  that  prays  in  faith,  and 
in  submission  to  the  will  of  God.  He 
does  not  always  give  the  very  thing 
which  we  ask,  but  he  gives  what  would 
be  better.  A  parent  will  not  always 
confer  thS  very  thin^  which  a  child 
asks,  but  he  will  seeli  the  welfare  of 
the  child,  and  give  what  he  thinks  will 
be  most  for  its  good.  Paul  asked  that 
the  thorn  from  his  flesh  might  be  re- 
moved. God  did  not  literally  grant  the 
request,  but  told  him'  that  his  grace 
should  be  sujfficient  for  him.  2  Cor.  xii. 
7,  8,  9.  'i  A  fish.  A  fish  has  some 
resemblance  to  a  serpent.  Yet  no  pa- 
rent would  attempt  to  deceive  his  child 
in  this.     So  God  will  not  give  to  us  that 


gate :  for  wide  is  the  gate,  and 
broad  is  the  way,  that  leadeth  to 
destruction,  and  many  there  he 
which  go  in  thereat: 

14  '  Because  strait  is  the   gate 
and  narrow  is  the  way,  which  lead- 
eth  unto  life;   and  few*  there  be 
that  find  it. 
1  or,  haw.    c  c.20.16.  25.1-12.   Rc.9.27v29. 


which  might  appear  to  be  of  use,  bu 
which  would  be  injurious. 

12.  All  things  whatsoever,  &c.  This 
command  has  been  usually  called  the 
Savio2ir's  golden  rule,  a  name  given  to 
it  on  account  of  its  great  value.  All 
that  you  expect  or  desire  of  others  in  si 
milar  circumstances,  do  to  them.  Act 
not  from  selfishness  or  injustice,  but  put 
yourself  in  the  place  of  the  other,  and 
ask  what  you  would  expect  of  him  then. 
This  would  make  you  impartial,  and 
candid,  and  just.  It  would  destroy  ava- 
rice, envy,  treachery,  unkindness,  slan- 
der, theft,  adultery,  and  murder.  It 
has  been  well  said  that  this  law  is  what 
the  balance-wheel  is  to  machinery.  It 
would  prevent  all  irregularity  of  move- 
ment in  the  moral  world,  as  that  does 
in  a  steam-engine.  It  is  easily  applied, 
its  justice  is  seen  by  all  men,  and  all 
must  acknowledge  its  force  and  value. 
IT  This  is  the  law  and  the  prophets. 
That  is,  this  is  the  sum  or  substance  ol 
the  Old  Testament.  It  is  nowhere 
found  in  so  many  words,  but  it  is  a 
summary  expression  of  all  that  the  law 
required.  The  sentiment  was  in  use 
among  the  Jews.  Hillel,  an  ancient 
Rabbi,  said  to  a  man  who  wished  to 
become  a  proselyte,  and  who  asked  him 
to  teach  him  the  whole  law.  "What- 
ever is  hateful  to  you,  do  not  do  to  an- 
other." Something  of  the  same  senti- 
ment was  found  among  the  ancient 
Greeks  and  Romans. 

13,  14.  Enter  ye  in  at  the  strait  gate. 
Christ  here  compares  the  way  to  hie  to 
an  entrance  through  a  gate.  The  words 
straight,  and  strait,  have  very  diflerent 
meanings.  The  former  means  7iot  crook- 
ed; the  latter  pent  up,  narrow,  difficult 
to  be  entered.  This  is  the  word  used 
here,  and  it  means  that  the  way  to  hea- 
ven IS  per.t  up,  narrow,  close,  and  noj 
obviously  entered.  The  way  to  death 
is  open,  broad,  and  thronged.  The 
Saviour  here  referred  probably  'o  an 


A.  D.  31.1 


CHAPTER  VII. 


d9 


15  Beware  of  false  prophets,  " 
which  come  to  ycu  in  sheep's  cloth- 
ing, but  inwardly  they  are  ravening 
*  wolves : 

16  Ye  shall  know  them  by  their 
'  fruits.  Do  men  gather  grapes  of 
thorns,  or  figs  of  thistles  1 

17  Even  so  every  good  tree  ** 
bringeth  forth  good  fruit;  but  a 
corrupt  tree  bringeth  forth  evil  fruit, 

a  De.13.1-3.  Je.23.13-16.  1  Jno.4.1.  b  Ac. 
80.i29-31.      e  c.12.33.      d  Lu.6.43,45- 

cient  cities.  They  were  surrounded 
with  walls,  and  entered  through  gates. 
Some  of  those,  connected  with  the  great 
avenues  to  the  city,  were  broad,  and 
admitted  a  throng.  Others,  for  more 
private  purposes,  were  narrow,  and  few 
would  be  seen  entering  iheni.  So,  says 
Christ,  is  the  path  to  heaven.  It  is 
narrow.  It  is  not  Ike  great  highway  that 
men  tread.  Few  go  there.  Here  and 
there  one  may  be  seen — traveUing  in 
solitude  and  singularity.  The  way  to 
death,  on  the  other  hand,  is  broad. 
Multitudes  are  in  it.  It  is  the  great 
highway  in  which  men  go.  They  fall 
into  it  easily,  and  without  effort,  and  go 
without  thought.  If  tiiey  wish  to  leave 
that,  and  go  by  a  narrow  gate  to  the 
city,  it  would  require  effort  and  thought. 
So,  says  Christ,  diligence  is  needed  to 
enter  into  Ufe.  See  Luke  xiii.  24.  None 
go  of  course.  All  must  strive,  to  obtain 
if;  and  so  narrow,  unfrequented,  and 
soUtary  is  it,  that  few  find  it.  This  sen- 
timent has  been  beautifully  versified  by 
Watts : 

"  Broad  is  the  road  that  leads  to  death. 
And  thousands  walk  together  there  ; 
But  wisdom  shows  a  narrower  path, 
With  here  and  there  a  traveller." 

15.  False  prophets.  The  word  pro- 
phet originally  means,  one  who  foretells 
fjture  events.  As  prophets,  however, 
were  commonly  regarded  as  publ'c  in- 
Btructors  on  the  subject  of  religio.i,  the 
word  came  to  denote  all  who  were  re- 
ligious teachers.  In  this  sense  it  is  pro- 
bably used  here.  A  false  prophet  is  a 
teacher  of  incorrect  doctrine,  or  one 
falsely  and  unjustly  laying  claims  to 
divine  inspiration.  It  probably  had  re- 
ference to  the  false  teachers  then  among 
the  Jews.  IT  IVho  come  in  sheep's  cloth- 
ms-    The  sheep  is  an  emblem  of  inno 


18  A  good  tree  cannot  briii^  forth 
evil  fruit,  neither  can  a  corrupt  tree 
bring  forth  good  fruit. 

I'J  Every  •  tree  that  brinf^eth 
not  forth  good  fruit,  is  hewn  down, 
and  cast  into  the  fire. 

20  Wherefore  by  their  fruits  ye 
shall  know  them. 

21  Not  every  one  that  saith  unto 

me.  Lord,  Lord,  /  shall  enter  into 

ec.3.10.  Jno.15.2,6.  /Is.43.],2.  c.25.11, 
12.  Lu.6.46.  13.25.  Ro.2.13. 


ccnce,  sincerity,  and  harmlessness.  To 
come  in  sheep's  clothing,  ia  to  assume 
the  appearance  of  sanctity  and  inno- 
cence, when  the  heart  is  evil.  IT  Ra- 
vening wolves.  Rapacious ;  or  disposed 
to  plunder.  Applied  to  the  false  teach- 
ers, it  means  that  they  assumed  the  ap- 
pearance of  holiness,  in  order  that  they 
might  the  more  readily  get  the  property 
of  the  people.  They  were  full  of  ex- 
tortion and  excess.     See  Matt,  xxiii.  25. 

16.  Ye  shall  know  them  by  their  fruits. 
He  gives  the  proper  test  of  their  charac- 
ter. Men  do  not  judge  of  a  tree  by  its 
leaves,  or  bark,  or  flowers,  but  by  the 
fruit  which  it  bears.  The  flowers  may 
be  handsome  and  fragrant ;  the  foliage 
thick  and  green  ;  but  these  are  merely 
ornamental.  It  is  the  fruit  that  is  of 
chief  service  to  man ;  and  he  forms  his 
opinion  of  the  nature  and  value  of  the 
tree  by  that  fruit.  So  of  pretensions  to 
religion.  The  profession  may  be  fair; 
but  the  conduct — the  fruit  in  the  eye  of 
the  world — is  to  determine  the  nature 
of  the  principles. 

17.  A  corrupt  tree.  The  word  cor- 
rupt here  does  not  signify,  as  our  trans- 
lation would  seem  to  indicate,  that  the 
tree  had  been  good,  but  had  become 
vitiated;  but  that  it  was  a  tree  of  a  use- 
less character,  of  a  nature  that  produces 
nothing  beneficial. 

21.  Not  every  one  that  saith,  Slc.  He 
goes  on  to  say  that  many,  on  the  ground 
of  that  profession,  will  claim  admittance 
into  his  kingdom.  Many  will  plead  that 
they  had  done  miracles,  and  preached 
or  prophesied  much,  and  will  demand 
an  entrance  into  heaven.  The  power 
of  working  miracles  had  no  necessarv 
connexion  with  piety.  God  may  as 
well,  if  he  chooses,  give  the  power  of 
raising  the  dead,  to  a  wicked  man,  as 
the  skill  of  healinsj  to  a  wicked  physician 


tK> 


the  kingdom  ot  heaven ;  out  he 
that  doeth  the  will  of  my  Father 
which  is  in  heaven. 

22  Many  will  say  to  me  in  that 
day,  Lord,  Lord,  have  we  not  pro- 
phesied "  in  thy  name  ■?  and  in  thy 
name  have  cast  out  devils  1  and  in 
thy  name  done  many  wonderful 
works  ■? 

23  And  then  will  I  profess  unto 
ihern,  I  never  knew  you  :  depart 
from  me,  *  ye  that  work  iniquity. 

24  Therefore  '  whosoever  hear- 
eth  these  sayings  of  mine,  and  do- 

aNu.2-1.4.  lKi.2-2.1],&:c.  Je.23.13,&c.  Ac. 
)9.ia-J5.  1  Co. 13.2.  6  Ps.5.5.  c.23.41.  Re.2i. 
15.      c  Lu.6.47,&c. 

A  miracle  is  a  display  of  his  own  power 
through  the  medium  of  another.  An 
act  of  heahng  the  sick  is  also  a  display 
of  his  power  through  the  agency  of  an- 
other. In  neither  of  these  cases  is  there 
any  necessary  conne.xion  with  moral 
character.  So  of  preaching,  or  prophe- 
sying. God  may  use  the  agency  of  a 
man  of  talents,  though  not  pious,  to 
carry  forward  his  purposes.  Saving 
power  on  the  mind  is  the  work  of  God  ; 
and  he  may  convey  it  by  any  agency 
which  he  may  choose.  Accordingly, 
many  may  be  found  in  the  day  of  judg- 
ment who  may  have  been  endowed  with 
powers  of  prophecy,  or  miracle,  as  Ba- 
laam, or  the  magicians  of  Egypt ;  in 
the  same  way  as  many  men  of  distin- 
guished talents  may  be  found,  yet  des- 
titute of  piety,  and  shut  out  of  his  king- 
dom. See  Matt.  vii.  21.  1  Cor.  i.  2G, 
xih.  1 — 3.  In  this  last  place,  Paul  says, 
ihat  though  he  spoke  with  the  tongue 
of  angels,  and  had  the  gift  of  prophecy, 
and  could  remove  mountains,  and  had 
not  charity  or  love,  all  would  be  of  no 
avail.  See  my  Notes  on  1  Cor.  xiii. 
1—3. 

22.  In  that  day.  That  is,  in  the  last 
day,  the  day  ol  judgment;  the  time 
when  the  principles  of  all  pretenders  to 
prophecy  and  piety  shall  be  tried. 

23.  Profess  %,nto  them.  Say  unto 
them  ;  plainly  de^ilare.  IT  I  never  knew 
you.  That  is,  I  never  approved,  loved, 
^r  regarded  you  as  my  friends.  See 
Ps.  i.  6  ;  2.  Tim.  ii.  19.  1  Cor.  viii.  3. 
This  proves  that,  with  all  their  preten- 
sions, they  had  never  been  triie  follow- 
8r.«>  of  Christ.     Jesus  will  not  then  say 


MATTHEW.  [A.  D.31 

eth  them,  I  will  liken  nim  unto  'a 
wise  ''■  man,  which  built  his  house 
upon  a  rock  : 

25  And  the  raia  descended,  and 
the  floods  came,  and  the  winds 
blew,  and  beat  upon  that  house; 
and  it  fell  not:  for  it  was  founded 
upon  a  rock. ' 

26  And  every  one  that  heareth 
these  sayings  of  mine,  and  doelb 
them  not,  shall  be  likened  unto  a 
foolish  /  man,  which  built  his  house 
upon  the  sand : 

27  And  the  rain  descended,  and 
d  Ps.m.lO.     119.99.130.        e  Ps.92.13-lS 

/lSa.2.30.   Je.8.9. 


to  false  prophets  and  false  professors  of 
religion,  that  he  had  once  known  them 
and  then  rejected  them,  that  they  had 
been  once  Christians  and  then  kad  fall- 
en away  ;  that  they  had  been  pardoned, 
and  then  had  apostatized — but  that  he 
had  7iever  known  them — they  had  never 
BEEN  TRUE  CHRISTIANS.  Whatever 
might  have  been  their  pretended  joys, 
their  raptures,  their  hopes,  theii  self- 
confidence,  their  visions,  their  zeal, 
they  had  never  been  regarded  by  the 
Saviour  as  his  true  friends.  I  know 
not  a  more  decided  proof  that  Christians 
do  not  fall  away  from  grace  than  this 
text.  It  settles  the  question;  and 
proves  that  whatever  else  such  m^n 
had,  they  never  had  any  true  rehgion. 
See  1  John  ii.  19. 

24 — 27.  Jesus  closes  the  sermon  on 
the  mount  by  a  beautiful  comparison, 
illustrating  the  benefit  of  attending  to  his 
words.  It  was  not  sufficient  Xohear  them; 
they  must  be  obeyed.  He  compares  the 
man  who  should  hear,  and  obey  him,  to 
a  man  who  built  liis  house  on  a  rock. 
Palestine  was  to  a  considerable  extent 
a  land  of  hills  and  mountains.  Like 
other  countries  of  that  description,  it 
was  subject  to  sudden  and  violent  rains. 
The  Jordan,  the  principal  stream,  was 
annually  swollen  to  a  great  extent,  and 
became  rapid  and  furious  in  its  course. 
The  streams  which  ran  among  the  hills, 
whose  channels  might  have  been  dry 
during  some  months  of  the  year,  became 
suddenly  svN'oUen  with  the  rain,  and 
would  pour  down  impetuously  into  the 
plains  below.  Every  thing  in  the  way 
of  thp.<;p  tnrrents  would  be  swept  on 


A.  D.31.1 


CHAPTER  Vll. 


97 


the  floods  came,  and  the  winds 
blew,  "  and  bent  upon  that  house  ; 
and  it  fell :  and  great  was  *  the  fall 
of  it. 
28  And  it  came  to  pass,  when 
olCo.3.13.      J  He.l0.2C,27. 

Even  houses  erected  within  the  reach 
of  these  sudden  inundations,  and  fispe- 
cially  if  founded  on  sand,  or  any  unsolid 
basis,  would  not  stand  before  them. 
The  rising,  bursting  stream  would 
shako  it  to  its  foundation;  the  rapid 
torrent  would  gradually  wash  away  its 
base;  it  would  totter  and  fall,  and  be 
swept  away.  Rocks  in  that  country 
were  common,  and  it  was  easy  to  se- 
cure for  their  houses  a  solid  foundation. 

No  comparison  could,  to  a  Jew,  have 
been  more  striking.  So,  tempests,  and 
storms  of  affliction  and  persecution,  beat 
around  the  soul.  Suddenly,  when  we 
think  we  are  in  safety,  the  heavens  may 
be  overcast ;  the  storm  may  lower  ;  and 
calamity  beat  upon  us.  In  a  moment, 
health,  friends,  comforts,  may  be  gone. 
How  desirable  then  to  be  possessed  of 
something  that  the  tempest  cannot 
reach  !  Such  is  an  interest  in  Christ ; 
attention  to  his  words  ;  reliance  on  his 
promises  ;  confidence  in  his  protection ; 
and  a  hope  of  heaven  through  his  blood. 
Earthly  calamities  do  not  reach  these  ; 
and,  possessed  oi religion,  all  the  storms 
and  tempests  of  life  may  beat  harmless- 
ly around  us. 

There  is  another  point  in  this  compa- 
rison. The  house  built  on  the  sand  is 
beat  upon  by  the  floods  and  rains  ;  its 
foundation  gradually  is  worn  away  ;  it 
falls,  and  is  borne  down  the  stream,  and 
is  destroyed.  So  falls  the  sinner.  The 
floods  are  wearing  away  his  sandy  foun- 
dation ;  and  soon  one  tremendous  storm 
shall  beat  upon  him,  and  he  and  his 
hopes  shall  fall,  for  ever  fall.  Out  of 
Christ,  perhaps  having  heard  his  words 
from  very  childhood ;  perhaps  having 
taught  them  to  others  in  the  Sunday 
school ;  perhaps  having  been  the  means 
of  laying  the  foundation  on  which  others 
shall  build  for  heaven,  he  has  laid  for 
himself  no  foundation  ;  and  soon  an  eter- 
nal tempest  shall  beat  around  his  naked 
soul.  How  great  will  be  that  fall ! 
What  will  be  his  emotions  when  sink- 
ing for  ever  in  the  flood,  and  destined 
for  ever  to  hve  and  writhe  in  the  pelt- 
ings  of  that  ceaseless  storm  that  shaU 
0 


Jesus  had  ended  these  sayings,  the 
people  were  astonished  '  at  his  doc- 
trine : 

29  For  he  taught  them  as  one  ha?  • 
ing  authority,  and  not  as  the  scribes. 
c  Je.23.29.   Mar.6.2. 


beat  when  "  God  shall  rain  snares,  fire, 
and  a  horrible  tempest"  upon  the 
wicked !  • 

28,  29.  His  doctrine.  His  teaching. 
^  As  one  having  authority,  and  7iot  at 
the  scribes.  The  scribes  were  the  learn- 
ed men  and  teachers  of  the  Jewish  na- 
tion, and  were  principally  Pharisees. 
They  taught  chiefly  the  sentiments 
of  their  rabbins,  and  the  traditions 
which  had  been  delivered ;  they  con- 
sumed nmch  of  their  time  in  useless 
disputes,  "  vain  jangling."  Jesus  was 
open,  plain,  grave,  useful ;  delivering 
truth  as  became  the  oracles  of  God  ;  not 
spending  his  time  in  trifling  disputes,  and 
debating  questions  of  no  importance  ; 
but  contirming  his  doctrine  by  miracles 
and  argument; — teaching  as  having 
power,  as  it  is  in  the  original,  and  not 
in  the  vain  and  foolish  manner  of  the 
Jewish  doctors.  He  showed  that  he 
had  authority  to  explain,  enforce,  and 
change  the  ceremonial  laws  of  the  Jews. 
He  came  with  authority  such  as  no  7na7i 
could  have,  and  it  is  not  remarkable 
that  his  explanations  astonished  them. 
From  this  chapter  we  may  learn, 

1st.  The  evil  of  censorious  judging, 
vs.  1 — 5.  We  cannot  see  the  heart.  We 
have  ourselves  possibly  greater  faults 
than  the  persons  that  we  condemn. 
They  may  be  of  a  different  kind ;  but 
it  is  not  strange  for  persons  to  be  very 
censorious  towards  faults  in  others, 
which  they  have  to  much  greater  ex. 
tent  themselves. 

2d.  We  see  how  we  are  to  treat  men 
who  are  opposers  of  the  gospel,  ver.  6. 
We  are  not  to  present  it  to  them  when 
we  know  they  will  despise  it,  and  abuse 
us.  We  should,  however,  be  cautious 
in  forming  that  opinion  of  them.  Many 
men  may  be  far  more  ready  to  hear  the 
gospel  than  we  imagine  ;  and  a  word 
seasonably  and  kindly  spoken,  may  be 
the  means  of  saving  them.  Prov.  xxv. 
11.  Eccles.  xi.  6.  We  should  not  mee 
violent  and  wicked  opposers  of  the  gos 
pel  with  a  harsh,  overbearing,  and  lord- 
ly spirit ;  a  spirit  of  dogmatizing  and 
anger ;  nor  should  we  violate  the  laws 


MATTHEW. 


[A.  D.  31 


CHAPTER  Vm. 
[/"HEN  he  was  come  down  from 
the   mountain,    great   multi- 
tudes followed  him. 


of  social  intercourse  under  the  idea  of 
faithfuhiess.  Religion  gains  nothing  by 
outraging  the  established  laws  of  social 
Jtfe»  1  Pet.  iii.  8.  If  men  will  not  hear 
as  when  we  speak  to  them  kindly  and 
respectfully,  we  may  be  sure  they  will 
not  when  we  abuse  them,  and  become 
angry.  We  harden  them  against  the 
truth,  and  confirm  them  in  the  opinion 
that  religion  is  of  no  value.  Our  Sa- 
viour was  always  mild  and  kind ;  and 
in  not  a  single  iJistance  did  he  do  vio- 
lence to  the  laws  of  social  intercourse,  or 
fail  in  the  respect  due  from  otie  mail  to 
another.  When  with  harshness  men 
speak  to  their  superiors ;  when  they 
abuse  them  with  unkind  words,  and 
coarse  epithets,  and  unfeeling  denun- 
ciations ;  when  children  and  youth  for- 
get their  station,  and  speak  in  harsh, 
authoritative  tones  to  the  aged,  they  are 
violating  the  very  first  principles  of  the 
gospel — meekness,  respect,  and  love. 
Give  honor  to  whom  honor  is  due,  and 
be  kind,  be  courteous. 

3d.  Christ  gives  peculiar  encourage- 
ment to  prayer,  vcr.  7 — 11.  Especially 
his  remarks  apply  to  the  young.  What 
child  is  there  that  would  not  go  to  his 
parent,  and  ask  him  for  things  which 
were  necessary  ?  What  child  doubts 
the  wilhngness  of  a  kind  parent  to  give 
what  he  thinks  will  be  best  for  him? 
But  God  is  more  willing  to  give  than 
the  hest  parent.  We  need  of  him  gifts 
of  far  more  importance  than  we  ever 
can  of  an  earthly  father.  None  but 
God  can  forgive,  enlighten,  sanctify, 
and  save  us.  How  strange  thai  many 
ask  favors  of  an  earthly  parent  daily  and 
hourly,  and  never  ask  of  the  Great 
Uiiiversal  Father  a  single  blessing,  for 
time  or  eternity ! 

4tli.  The  danger  of  losing  the  soul, 
vs.  13,  14.  The  way  to  ruin  is  broad, 
the  road  to  heaven  is  narrow.  Men 
naturally  and  readily  go  in  the  former  ; 
they  never  go  in  the  latter  without  de- 
sign. When  we  enter  on  the  journey 
of  life,  we  natiually  fall  into  the  broad 
and  thronged  way  to  ruin.  Our  origin- 
al propensity  ;  our  native  depravity  ;  our 
lisincUnatioji  to  God  and  religion,  lead 


2  And,  behold,  there  came  a  lepei 
"  and  worshipped  him,  saying.  Lord, 
if  thou  wilt,  thou  canst  make  me 
clean. 

a  Mar.l.40Ac.  Lu.5.12,&:c. 


us  to  that.  And  we  never  leave  it  with 
out  eflbrt.  How  much  more  natural  to 
tread  in  a  way  in  which  multitudes  go 
than  in  one  where  there  are  lew  travel- 
lers, and  which  requires  an  effort  to  find 
it !  And  how  much  danger  is  there 
that  we  shall  continue  to  tread  in  that 
way  until  it  terminate  in  our  ruin  !  No 
man  is  saved  without  effort.  No  man 
enters  on  the  narrow  way  without  de- 
sign ;  no  one  by  following  his  natural 
incUnation  and  propensities.  And  ye( 
how  indisposed  we  are  to  effort;  hov 
unwilHng  to  listen  to  the  exhortationa 
which  would  call  us  from  the  broad  path 
to  a  narrower  and  less  frequented 
course !  How  prone  are  men  to  fee' 
that  they  are  safe  if  they  are  with  the 
many,  and  that  the  multitude  that  at- 
tend them  constitute  a  safeguard  from 
danger ! 

"  Encompassed  by  a  throng. 
On  numbers  they  depend  ; 
They  say  so  many  can't  be  wrong, 
And  miss  a  happy  end." 

Yet  did  God  ever  spare  a  guilty  city 
because  it  was  large  ?  Did  he  spare 
the  army  of  Sennacherib  from  the  de- 
stroying angel  because  it  was  mighty  ? 
Does  he  hesitate  to  cut  men  down  by 
the  plague,  the  pestilence,  and  by  fa- 
mine, because  they  are  numerous  ?  Is 
he  deterred  from  consigning  men  to  the 
grave  because  they  swarm  upon  the 
earth,  and  because  a  mighty  throng  is 
going  to  death  ?  So  in  the  way  to  hell. 
Not  numbers,  nor  power,  nor  might, 
nor  talent  in  the  broad  way,  will  deter 
him  or  make  that  way  safe ;  nor  will 
the  path  to  heaven  be  a  dangerous  road 
because  few  are  seen  travelling  there. 
The  Saviour  knew  and  felt  that  men 
are  in  danger  ;  and  hence  with  much 
solemnity  lie  warned  them  when  he 
hved — 'and  now  warns  us — to  strive  to 
enter  into  the  strait  gate. 

5th.  The  necessity  of  sincerity  in  re- 
hgion.  vs.  15 — 23.  Professiun  is  of  no 
value  without  it.  God  sees  the  heart. 
And  the  day  is  near  when  he  shall  cut 
down  and  destroy  all  those  who  do  not 
bring  forth  the  fruits  of  righteousness  in 


A.  D.  31.] 


CHAPTER  VIII. 


99 


3  And  Jesus  put  forth  his  hand,    and  touched   him,  saying,  I  will 


their  lives.  If  in  any  thing  we  should 
be  honest  and  sincere,  surely  it  should 
be  in  the  things  of  religion.  God  is 
never  deceived.  Gal.  vi.  7.  And  the 
things  of  eternity  are  of  too  much  con- 
sequence to  be  lost  by  deluding  our- 
selves or  others.  We  may  deceive  our 
fellow  men,  but  we  do  not  delude  our 
Malier  ;  and  soon  he  will  strip  off  our 
thin  covering,  and  show  us  as  we  are 
to  the  universe.  If  any  thing  is  of 
prominent  value  in  religion,  it  is  hones- 
ty ; — honesty  to  ourselves,  our  fellow 
men,  and  to  God.  Be  willing  to  know 
the  worst  of  your  case.  Be  wilhng  to 
be  thought  of,  by  God,  and  men,  as  you 
are.  Assume  nothing  which  you  do  not 
possess  ;  and  pretend  to  nothing  which 
you  have  not.  Judge  of  yourselves  as 
you  do  of  others — not  by  words  and 
promises,  but  by  the  life.  Judge  of 
yourselves  as  you  do  of  trees, — not  by 
leaves  and  flowers,  but  by  the  fruit. 

6th.  The  importance  of  building  our 
hopes  of  heaven  on  a  firm  foundation. 
TS.  24 — 27.  No  other  can  any  man 
lay  than  that  which  is  laid,  which  is 
Christ.  1  Cor.  iii.  11.  He  is  the  tried 
Corner  Stone.  1  Pet.  ii.  6.  Eph.  ii.  20. 
On  an  edifice  raised  on  that  foundation, 
the  storms  of  persecution  and  calamity 
will  beat  in  vain.  Hopes  thus  reared 
sustain  every  adversity  ;  are  mishaken 
by  the  terrors  of  death ;  and  secure  us 
from  the  tempests  of  wrath  that  shall 
beat  upon  the  guilty.  How  awful  in  the 
day  of  judgment,  will  it  be  to  have  been 
deceived  !  How  dreadful  the  shock  to 
find  then  the  house  built  on  the  sand ! 
How  dreadful  the  emotions,  to  see  our 
hopes  totter  on  the  brink  of  ruin ;  to 
see  sand  after  sand  washed  away,  and 
the  dwelling  reel  over  the  heaving  deep, 
and  fall  into  the  abyss,  to  rise  no  more  ! 
Ruin,  awful  and  eternal  ruin,  awaits 
those  who  thus  deceive  themselves,  and 
trust  to  a  name  to  live,  while  they  are 
dead. 

7th.  Under  what  obligations  are  we 
for  this  sermon  on  the  mount  !  In  all 
languages  there  is  not  a  discourse  to  be 
found  that  can  be  compared  with  it  for 
purity,  and  truth,  and  beauty,  and  dig- 
nity. Were  there  no  other  evidence  of 
the  divine  mission  of  Christ,  this  alone 
would  be  sufficient  to  prove  that  he  was 
sent  from  God.  Were  these  doctrines 
obeyed,  and  loved,  how  pure  and  peace- 


ful would  be  the  world  !  IIow  would 
hypocrisy  be  abashed  and  confnmd'»d 
How  would  impurity  hang  its  head 
How  would  peace  reign  in  every  familj 
and  nation !  How  would  anger  and 
wrath  flee  !  And  how  would  the  race 
— the  lost,  and  benighted  tribes  of  raen, 
the  poor,  and  needy,  and  sorrowful-— 
bend  themselves  before  their  comnnon 
Father,  and  seek  peace  and  eternal  life 
at  the  hands  of  a  merciful  and  faithful 
God! 

CHAPTER  VIII. 

2.  There  came  a  leper.  No  disease 
with  which  the  human  family  has  been 
afflicted,  has  been  more  dreadful  than 
that  which  is  often  mentioned  in  the  Bi- 
ble as  the  leprosy.  It  first  exhibits  itselt 
on  the  surface  of  the  skin.  The  ap- 
pearance is  not  always  the  same,  but  it 
commonly  resembles  the  spot  made  by 
the  puncture  of  a  pin,  or  the  pustules 
of  a  ring- worm.  The  spots  generally 
make  their  appearance  very  suddenly 
Perhaps  its  appearance  might  be  has- 
tened by  any  sudden  passion,  as  fear 
Granger.  See  Num.  xii.  10.  2  Chron. 
xxvi.  19.  The  spots  commonly  exhibit 
themselves,  at  first,  on  the  face,  about 
the  nose  and  eyes,  and  increase  in  size 
a  number  of  years,  till  they  become  aa 
large  as  a  pea  or  a  bean. 

There  are  three  kinds  of  leprosy, 
distinguished  by  the  appearance  of  the 
spots:  the  white,  the  black,  and  the 
red  leprosy.  These  spots  though  few 
at  first,  gradually  spread  till  they  cover 
the  whole  body. 

But  though  the  appearoTMre  of  the  dis- 
ease is  at  first  in  the  skin,  yet  it  is  deep- 
ly seated  in  the  bones,  and  marrow, 
and  joints  of  the  body.  We  have  rea- 
son to  suppose  that  in  children  it  is  con- 
cealed in  the  system  for  a  number  of 
years,  till  they  arrive  at  the  age  of  pu- 
berty ;  and  in  adults,  for  three  or  four 
years,  till  at  last  it  gives  fearful  indica- 
tions on  the  skin  of  its  having  gained  a 
well-rooted  and  permanent  existence. 
A  leprous  person  may  live  twenty,  or 
thirty,  or  even  fifty  years,  if  he  received 
the  disease  at  his  birth,  btit  they  will 
be  years  of  indescribable  misery.  The 
bones  and  marrow  are  pervaded  with 
the  disease.  The  malady  advances 
from  one  stage  to  another  with  slow 
and  certain  ruin.  "Life  still  lingers 
amidst  the  desolation;"  the  joints,  and 


100  MATTHEW.  [A.  D.  31. 

be    thou    clean  :    and    immediately  I      4  And  Jesus  saith  tnto  him,  See 
his  leprosy  was  cleansed.  |  thou  tell  "  no  man  ;  bit  go  thy  way, 

a  c.9.30.        Mar.5.43. 


hands,  and  feet,  lose  their  power ;  and 
the  body  collapses,  or  falls  together,  in 
a  form  hideous  and  awful.  There  is  a 
form  of  the  disease  in  which  it  com- 
me:.'.;es  at  the  extremities :  the  joints 
separate ;  the  fingers,  toes,  and  other 
members,  one  by  one  fall  off;  and  the 
malady  thus  gradually  approaches  the 
seat  of  life.  The  wretched  victim  is 
thus  doomed  to  see  himself  dying  piece- 
meal, assured  that  no  human  power  can 
arrest  for  a  moment  the  silent  and  steady 
march  of  this  foe  to  the  seat  of  life. 

This  disease  is  contagious  and  here- 
ditary. It  is  easily  communicated  from 
one  to  another,  and  is  transmitted  to  the 
third  and  fourth  generation.  The  last 
generation  that  is  afflicted  with  it  com- 
monly exhibits  the  symptoms  by  de- 
cayed  teeth,  and  fetid  breath,  and  dis- 
eased complexion. 

Moses  gave  particular  directions  by 
which  the  real  leprosy  was  to  be  distin- 
guished from  other  diseases.  See  Lev. 
xiii.  The  leprous  [lerson  was,  in  order 
to  avoid  contagion,  very  properly  sepa- 
rated from  the  congregation.  1'he  in- 
spection of  the  disease  was  committed 
to  the  priest;  and  a  declaration  on  his 
part  that  the  person  was  healed,  was 
sufficient  evidence  to  restore  the  afflict- 
ed man  to  ihe  congregation.  It  was 
required  also  that  the  leprous  person 
should  bring  an  offering  to  the  priest  of 
two  birds,  commonly  doves,  one  of 
which  was  slain,  and  the  other  dismiss- 
ed. See  Lev.  xiv.  In  compliance  with 
the  laws  of  the  land,  Jesus  directed  the 
man  that  he  had  healed  to  make  the  cus- 
tomary offering,  and  to  obtain  the  testi- 
mony of  the  priest  that  he  was  healed. 
The  leprosy  has  once,  and  but  once 
appeared  in  America.  This  loathsome 
and  most  painful  disease  has  in  all  other 
instances  been  confined  to  the  old  world, 
and  chiefly  to  the  eastern  nations.  It  is 
matter  of  profound  gratitude  to  a  benig- 
nant God,  that  this  scourge  has  been 
permitted  but  once  to  visit  the  new 
world.  That  awful  calamity  was  in  the 
island  of  Guadaloupe,  in  the  West  In- 
lies,  about  the  year  1730;  and  is  thus 
iescribed    by    an    eyewitness  :*      "  Its 


*  M.  Peyssanel. 


commencement  is  imperceptible.  Theia 
appear  only  some  few  white  spots  on 
the  skin.  At  first  thpy  are  ati ended 
with  no  pain  or  inconvenience ;  but  no 
means  whatever  will  remove  them. 
The  disease  imperceptibly  increases  for 
many  years.  The  spots  become  larger, 
and  spread  over  the  whole  body.  When 
the  disease  advances,  the  upper  part  of 
the  nose  swells,  the  nostrils  become  en- 
larged, and  the  nose  itself  soft.  Tu 
mors  appear  on  the  jaws ;  the  eyebrows 
swell ;  the  ears  become  thick ;  the 
points  of  the  fingers,  as  also  the  feet 
and  the  toes  swell ;  the  nails  becomfc 
scaly  ;  the  joints  of  ihe  hands  and  feet 
separate,  and  drop  off.  In  the  last  stage 
of  the  disease  the  patient  becomes  a 
hideous  spectacle,  and  falls  to  pieces. 
^  Worship  him.  Bowed  down  before 
him,  to  show  him  respect.  See  Note 
Matt.  ii.  2.  1\  If  thou  wilt.  This  was 
an  exhibition  of  great  faith,  and  also  an 
acknowledgment  of  his  dependence  on 
the  will  of  Jesus,  in  order  to  be  healed. 
So  every  sinner  must  come.  He  must 
feel  that  Jesus  can  save  him.  He  must 
also  feel  that  he  has  no  claim  on  him ; 
that  it  depends  on  his  sovereign  will ; 
and  must  cast  himself  at  his  feet  with 
the  feelings  of  the  leper : 

"  I  can  but  perish  if  I  go  ; 
I  am  resolved  to  try  : 
For  If  I  stay  away,  I  know 
I  shall  forever  die." 

Happily,  no  one  ever  came  to  Jesus 
with  this  feeling,  who  was  not  received, 
and  pardoned.  %  Make  me  clean.  Heal 
me.  The  leprosy  was  regarded  as  an 
unclean  and  disgusting  disease.  Tc  be 
healed,  therefore,  was  expressed  by  be 
ing  cleansed  from  it. 

3.  A7id  Jesus — touched  him.  It  was 
an  offence  to  the  Jews  to  touch  a  leprous 
person,  and  was  regarded  as  making 
him  vi'ho  did  it  ceremonially  impure. 
Lev.  xiii.  3.  The  act  of  putt.'ng  forth 
his  hand  and  touching  him,  therefore, 
expressed  the  intention  of  Jesus  to  euro 
him,  and  was  a  pledge  that  he  was^  in 
fact,  already  cured. 

4.  See  thou  tell  no  man.  This  com- 
mand is  to  be  understood  as  extending 
only  to  the  time  'mtil  he  had  made  thp 


A.  D.  31.] 


CHAPTER  VIII. 


101 


shew  thyself  to  the  priest,  and  offer 
the  gift  that  Moees  commanded " 
for  a  testimony  unto  them. 

5  And  when  Jesus  was  entered 
into  Capernaum,  there  came  unto 
him   a  centurion,  *  beseeching  him, 

6  And  saying,  Lord,  my  servant 
lieth  at  home  sick  of  the  palsy, 
grievously  tormented. 

7  And  Jesus  saith  unto  him,  I 
will  come  and  heal  hira. 

8  The    centurion    answered    and 


a.  Le.l4.3,&c. 


6  Lu.7.2,&c. 


proper  representation  to  the  priest.  It 
was  his  duty  to  hasteii  to  him  immedi- 
ately ;  not  to  delay  by  talking  about  it, 
but  as  the  first  thing,  to  obey  the  laws 
of  God,  ami  make  proper  acknowledg- 
ments to  him  by  an  offering.  The 
place  where  this  cure  was  wrought  was 
m  Galilee,  a  distance  of  forty  or  fifty 
miles  from  Jerusalem ;  and  it  was  his 
duty  to  make  haste  to  the  residence  of 
the  priest,  and  obtain  his  sanction  to  the 
reahty  of  the  cure.  Perhaps  also  Christ 
#as  apprehensive  that  the  report  would 
go  before  the  man,  if  he  delayed,  and 
the  priest,  through  opposition  to  Jesus, 
might  pronounce  it  an  imposition. 

%  A  testimony  unto  them.  Not  to  the 
priest,  but  to  the  people.  Show  thyself 
to  the  priest,  and  get  his  testimony  to 
the  reality  of  the  cure,  as  a  proof  to 
the  people  that  the  healing  is  genuine. 
It  was  necessary  that  he  should  have 
that  testimony,  before  he  could  be  re- 
ceived to  the  congregation,  or  allowed 
to  mingle  with  the  people.  Having  this, 
he  would  be,  of  course,  restored  to  the 
privileges  of  social  and  religious  life, 
and  the  proof  of  the  miracle,  to  the  peo- 
ple, would  be  put  beyond  a  doubt. 

5.  Capernaum.  See  Note,  ch.  iv.  13. 
*ir  There  came  unto  him  a  centurion.  A 
centuiion  was  a  commander  of  a  hun- 
dred men,  in  the  Roman  armies.  Judea 
was  a  Roman  province,  and  garrisons 
wore  kept  there  to  preserve  the  people 
in  subjection.  This  man  was  probably 
0}  birth  a  Pagan.     See  verse  10. 

5.  Sick  of  the  palsy.  See  Note,  ch. 
iv.  24.  The  particular  form  which  the 
palsy  assumed  is  not  mentioned.  It 
seems  it  was  a  violent  attack.  Perhaps 
i;  was  the  painful  form  which  produced 
violent  cramps,  and  which  immediately 
endangered  his  life. 
9* 


said,  Lord,  I  am  not  worthy  '  that 
thou  shouldest  come  under  my 
roof:  but  speak  the  word  only,  " 
and  my  servant  shall  be  healed. 

9  For  I  am  a  man  under  author- 
ity, having  soldiers  under  me  :  and 
I  say  to  this  man,  Go,  and  he  go- 
eth ;  and  to  another,  Come,  and  he 
cometh ;  and  to  my  servant,  Dc 
this,  and  he  doeth  it. 

10  When  Jesus  heard  it,  he  mar- 
velled, and   said  to  them   that   fol- 

c  Ps.10.17.   Lu.15.19.21.      d  Ps.33.9.   107.20 


8.  /  am  not  worthy,  &c.  This  was 
an  expression  of  great  humility.  It  re 
fers  doubtless  to  liis  view  of  his  perso>ia\ 
unworthiness,  and  not  merely  to  the 
fact  that  he  was  a  Gentile.  It  was  the 
expression  of  a  humble  spirit ;  a  con 
viciion  of  the  great  dignity  and  power 
of  the  Saviour,  and  a  belief  that  he  wd'i 
so  unlike  him,  that  he  was  not  tit  that 
the  Son  of  God  should  come  into  his 
dwellmg.  So  every  truly  penitent  sm 
ner  feels — a  feeling  which  is  appropriate 
when  he  comes  to  Christ. 

9.  /  am  a  man,  &c.  He  had  full  con 
fidence  in  the  ability  of  Jesus  to  heal 
his  servant,  and  requested  him  simply 
to  give  the  command.  This  request 
he  presented  in  a  manner  appropriate  to 
a  soldier.  I  am  a  man,  says  he,  undei 
authority.  That  is,  I  am  subject  to  *he 
commands  of  others,  and  know  how  to 
obey.  I  have  also  under  me  soldiers 
who  are  accustomed  to  obedience,  i 
say  to  one,  go,  and  he  goes ;  and  to 
another,  come,  and  he  comes,  i  am 
prepared,  therefore,  to  believe  that  your 
commands  will  be  obeyed.  As  these 
obey  me,  so  do  diseases,  storms,  and 
seas  obey  you.  If  men  obey  me,  who 
am  an  inferior  officer,  subject  to  ano- 
ther, how  much  more  shall  diseases 
obey  you — the  original  source  of  power 
— having  control  over  all  things  !  He 
asked,  therefore,  simply  that  Chris* 
would  give  commandment,  and  he  fell 
assured  he  would  be  obeyed. 

10.  /  have  not  found  so  great  faith. 
The  word  faith,  here,  means  confidetice 
or  belief  that  Christ  had  power  to  hea' 
his  servant.  It  does  not  of  necessity 
imply  that  he  had  saving  fciith ;  though 
from  the  connexion,  and  the  spirit  man 
ifested,  it  scleras  probable  tl'.at  he  had. 
If  this  was  so,  then  be  was  the  iirst 


102 


MATTHEW. 


[A.  D.31. 


lowed,  Verily  I  say  unto  you,  I  have 
not  found  so  grea:  faith,  "  no,  not 
in  Israel. 

11  And  I  say  unto  you,  That'' 
many  shall  come  rom  the  east  and 
west,  and  shall  sit  down  with  Abra- 


a  c.15.28.      b  Is.2.2,3. 
Ep.3.6.   Re.7.9. 


Lu.13.29.   Ac.11.18. 


Gentile  convert  to  Christianity,  and  was 
a  very  early  illustration  of  what  was 
more  clearly  revealed  afterwards,  that 
the  heathen  were  to  be  brought  to  the 
knowledge  of  the  truth.  H  Jesus  mar- 
velled. Or  wondered  at  his  faith ;  or 
deemed  it  remarkahle.  ^  Not  in  Israel. 
Israel  was  a  name  given  to  Jacob  (Gen. 
xxxii.  28,  29.),  because,  as  a  prince,  he 
had  power  with  God  ;  because  he  per- 
severed in  wrestling  with  the  angel 
that  met  him,  and  obtained  the  blessing. 
The  name  is  derived  from  two  Hebrew 
svords,  signifying  Prince  and  God.  He 
was  one  of  the  patriarchs  ;  a  progenitor 
of  the  Jewish  nation ;  and  the  names 
Israel  and  Israelites  were  given  to  them 
as  the  name  Romans  was  in  honor  of 
Romulus  ;  and  the  name  Americans 
after  Americus  Vespuccius.  It  was  given 
to  the  whole  nation  till  the  time  of  Je- 
roboam, when  only  the  ten  tribes  that 
revolted  received  the  name,  probably 
because  they  were  a  majority  of  the 
nation.  After  the  captivity  of  Babylon, 
it  was  given  to  all  the  Jews  indiscrimi- 
nately. See  Matt.  x.  6.  Acts  vii.  42. 
Heb.  viii.  8.  Mark  xv.  32.  It  here 
means,  '  I  have  not  found  such  an  in- 
stance of  confidence  among  the  Jews.' 
11.  ISIany  shall  come  from  the  east, 
&c.  Jesus  takes  occasion  from  the 
faith  of  a  Roman  centurion,  to  state 
this  conversion  would  not  be  solitary  ; 
that  many  Pagans — m.any  from  the  east 
and  west  —  would  be  converted  to  the 
gospel,  and  be  saved,  as  Abraham, 
Isaac,  and  Jacob  were.  The  phrase 
"  from  the  east  and  from  the  west,"  in 
the  scripture,  is  used  to  denote  the  v:hole 
world.  Isa.  xlv.  6  ;  lix.  19.  The  phrase, 
shall  sit  down,  in  the  original,  refers  to 
the  manner  of  sitting  at  meals  (see  Note 
Matt,  xxiii.  6.) ;  and  the  enjoyments  of 
heaven  are  described  under  the  simili- 
tude of  a  feast  or  banquet — a  very  com- 
mon manner  of  speaking  of  it.  Matt. 
xxvi.  29.  Luke  xiv.  15  ;  xxii.  30.  It  is 
used  here  to  denote  felicity,  enjoyment 


ham,  and  Isaac,  and  Jacob,  in  the 
kingdom  of  heaven  : 

12  But  the  children  of  the  king- 
dom '  shall  be  cast  out  into  outer 
darkness  :  there  shall  be  weeping 
"*  and  gnashing  of  teeth. 

c  c.7.22,23.      d  c.13.42,50. 


or  honor.  To  sit  with  those  distinguish- 
ed  men  was  an  honor,  and  would  be 
expressive  of  great  fehcity. 

12.  The  children  of  the  Jcingdom. 
That  is,  the  children,  or  the  people,, 
who  expected  the  kingdom;  or  to"  whom 
it  properly  belonged ;  or,  in  other  words, 
the  Jews.  They  supposed  themselves 
peculiarly  the  favorites  of  heaven.  They 
thought  the  Messiah  would  enlarge 
their  nation,  and  spread  the  triumphs 
of  their  kingdom.  They  called  them- 
selves, therefore,  the  children  of  the 
members  of  the  kingdom  of  God,  to 
the  exclusion  of  the  Gentiles.  Our 
Saviour  used  the  manner  of  speech  to 
which  they  were  accustomed,  and  said 
that  many  of  the  Pagans  would  he  save^, 
and  many  Jews  lost.  If  Shall  be  cast  out 
into  outer  darkness,  &lc^  This  is  an 
image  of  future  punishment.  It  is  not 
improbable  that  the  image  was  taken 
from  Roman  dungeons  or  prisons. 
They  were  commonly  constructed  un- 
der-ground. They  were  shut  out  from 
the  Ijght  of  the  sun.  They  were,  of 
course,  damp,  dark,  and  unhealthy,  and 
probably  most  filthy.  Masters  were  in 
the  habit  of  constructing  such  prisons  for 
their  slaves,  where  the  unhappy  prison- 
er, without  light,  or  company,  or  com- 
fort, spent  his  days  and  nights  in  weep- 
ing from  grief,  and  in  vainly  gnashing 
his  teeth  from  indignation.  The  image 
expresses  the  fact,  that  the  wicked  who 
are  lost  will  be  shut  out  from  the  light 
of  heaven,  and  from  peace,  and  joy, 
and  hope ;  will  be  confined  in  gloomy 
darkness  ;  will  weep  in  hopeless  grief; 
and  gnash  their  teeth  in  indignation 
against  God,  and  murmur  against  his 
justice.  What  a  striking  image  of  fu- 
ture wo !  Go  to  a  damp,  dark,  soli- 
tary,  and  squalid  dungeon  ;  see  a  mise- 
rable and  enraged  victim  ;  add  to  his 
sufferings  the  idea  of  eternity,  and  then 
remember  that  this  after  all  is  but  an 
image,  a  faint  image,  of  hell !  See 
Note  on  Matt,  xxii.  13 


A.D.  31.] 


CHAPTER  VIII. 


103 


13  And  Jesus  said  unto  the  cen- 
'urion,  Go  thy  way  ;  and  as  thou 
liast  believed,  so  be  it  done  unto 
thee.  And  his  servant  was  healed 
in  the  self-same  hour. 


13.  He  was  healed  in  that  self-same 
hour.  This  showed  decisively  the  good- 
ness and  power  of  Jesus.  No  miracle 
could  be  more  complete.  There  cotild 
be  no  imposition,  or  deception. 

1  his  account,  or  one  similar  to  this, 
IS  found  in  Luke  vii.  1  — 10.  There 
nas  been  a  difierence  of  opinion  whe- 
ther that  was  the  same  account,  or 
whether  a  second  centurion,  encourag- 
ed by  the  success  of  the  first,  applied 
to  our  Saviour  in  a  similar  case  and 
manner,  and  obtained  the  same  suc- 
cess. In  support  of  the  supposition 
that  they  are  different  narratives,  it  is 
said  that  they  disagree  so  far  that  it  is 
impossible  to  reconcile  them,  and  that 
it  is  not  improhable  that  a  similar  oc- 
currence might  take  place,  and  be  at- 
tended with  similar  results. 

To  a  plain  reader,  however,  the  nar- 
ratives appear  to  be  the  same.  They 
Ugree  hi  the  character  of  the  person, 
Oie  place,  and  apparently  the  time  ;  in 
(he  same  substantial  structure  of  the 
account,  the  expression  of  similar  feel- 
ings, and  the  same  answers,  and  the 
same  result.  It  is  very  difficult  to  be- 
lieve that  all  these  circumstances  would 
coincide  in  two  difierent  stories. 

They  differ,  however.  Matthew  says, 
that  the  centurion  came  himself.  Luke 
says,  that  he  at  lirst  sent  elders  of  the 
Jews,  and  then  his  particular  friends. 
He  also  adds,  that  he  was  friendly  to 
the  Jews,  and  had  built  them  a  syna- 
gogue. An  infidel  will  ask,  whether 
there  is  not  here  a  palpable  contradic- 
tion ?  In  e.xplanation  of  this,  let  it  be 
remarked :  1st.  That  the  fact  that  the 
centurion  came  himself  is  no  evidence 
that  others  did  not  come  also.  It  was 
m  the  city.  The  centurion  was  a  great 
favorite,  and  had  conferred  on  them 
many  favors  ;  and  they  would  be  anx- 
ious that  the  favor  which  he  desired  of 
Jesus  should  be  granted.  At  his  sug- 
gestion, or  of  their  own  accord,  they 
might  ap[)ly  to  Jesus ;  and  press  the 
Bubjec-f  upon  him,  and  be  anxious  to 
represent  the  case  as  favorably  as  pos- 
sible.    AW  this  was  probably  done,  as 


14  And  when  Jesus  was  come 
into  Peter's  house,  he  saw  his 
wife's  mother  laid,  "  and  sick  of  a 
fever. 

15  And   he   touched    her    hand, 

a  Mar.l.30,31.    Lu.4.38,39. 


it  would  be  in  any  other  city,  in  con 
siderable  haste  and  apparent  confusion; 
and  one  observer  might  fLx  strongly  on 
one  circumstance,  and  another  on  an 
other.  It  is  not  at  all  improbable  that 
the  same  representation  and  request 
might  be  made  both  by  the  centurion 
and  his  friends.  Matthew  might  have 
fixed  his  eye  very  strongly  on  the  fact 
that  the  centurion  came  himself,  and 
been  particularly  struck  with  his  de- 
portment ;  and  Luke  on  the  remark- 
able zeal  shown  by  the  friends  of  a 
heathen ;  the  interest  they  took  in  his 
welfare,  and  the  circumstance  that  he 
had  done  much  for  them.  Full  of  these 
interesting  circumstances,  he  might 
comparatively  have  overlooked  the  cen- 
turion himself  2d.  It  was  a  maxim 
among  the  Jews,  as  it  is  now  in  law, 
that  v:liat  a  man  does  hy  another,  he 
does  himself.  So  Jesus  is  said  to  bap- 
tize, when  he  only  baptized  by  his  dis- 
ciples. See  John  iv.  1  ;  xix.  1.  Mat- 
thew was  intent  on  the  great  leading 
facts  of  the  cure.  He  was  studious  ot 
brevity.  He  did  not  choose  to  explain 
the  particular  circumstances.  He  says 
that  the  centurion  made  the  application, 
and  received  the  answer.  He  does  not 
say  whether  by  himself,  or  by  an  a<j,enl. 
Luke  explains  particularly  "/«??«  it  was 
done.  There  is  no  more  contradiction, 
therefore,  than  there  would  be  if  it 
should  be  said  of  a  man  in  a  court  of 
law,  that  he  came  and  made  applica- 
tion for  a  new  trial,  when  the  applica- 
tion was  really  made  by  his  lawyer. 
Two  men,  narrating  the  fact,  might 
exhibit  the  same  variety  that  IVIatthew 
and  Luke  have  rione  ;  and  both  be  true. 

One  thing  is  most  clearly  shown  by 
this  narrative :  that  this  account  was 
not  invented  by  the  ev:uigehsts  for  the 
sake  of  imposition.  If  it  had  been, 
they  would  have  agreed  Sn  all  the  cir 
cumstances. 

14,  1.5.  This  account  is  contained  also 
in  Mark  i.  29—31 :  and  Luke  iv.  38— 
41 .  Mark  adds  that  Simon  and  Andrew 
hved  together,  and  that  James  and  John 
went  with  them  'o  the  house.    He  adds, 


104 


MATTHEW. 


[A.  D.  31 


and   the   fever   left  her :    and   she 
arose,  and  ministered  unto  them. 

16  When  the  even  was  come, 
they  brought  unto  him  many  "  that 
were  possessed  with  devils  :  and  he 
cast  out  the  spirits  with  his  word, 
and  healed  all  that  were  sick  : 

17  That    it    might    be    fulfilled 

a  Mar.l.32,&c. 


aisD,  that  hefore  the  miracle,  they  spake 
to  him  about  the  sick  person.  The 
miracle  was  direct  and  complete.  She 
was  so  completely  restored  a.s  to  attend 
them,  and  minister  to  them.  The  men- 
tion of  '^Peter's  wife's  mother,''  proves 
that  Peter  either  then  was  or  had  been 
married.  The  fair  and  obvious  inter- 
pretation is,  that  his  wile  was  then  liv- 
ing. Comp.  1  Cor.  ix.  5  ;  and  see  Note 
on  that  place.  Peter  is  claimed  by  the 
Roman  Catholics  to  be  the  head  of  the 
church,  and  the  vicegerent  of  Christ. 
The  Pope,  according  to  their  view,  is 
tjo  successor  of  this  apostle.  On  v%'hat 
pretence  do  they  maintain  that  it  is 
wrong  for  priests  to  marry  ?  Why  did 
not  Christ  at  once  r  ;ect  Peter  from 
being  an  apostle  for  having  a  wife  ? 
How  remarkable  that  he  should  be  set 
up  as  the  head  of  the  church,  and  an 
example  and  a  model  to  all  who  were 
to  succeed  him.  But  all  this  is  human 
law,  and  is  contrary  to  the  New  Tes- 
tament. That  Peter  had  a  wife  was 
no  objection  to  his  being  an  apostle, 
and  marriage  has  been  expressly  de- 
clared to  be  "honorable  in  all." — 
Heb.  xiii.  4. 

16.  When  the  even  rvas  come,  &c. — 
The  fame  of  the  miracles  of  Jesus 
would  probably  draw  together  a  crowd, 
and  those  who  had  friends  that  were 
afflicted  would  bring  them.  All  that 
were  brought  to  him  he  healed.  This 
was  proof  of  two  things :  first,  his  great 
benevolence  ;  and,  secondly,  of  his  di- 
vine mission.  He  might  have  establish- 
ed the  latter  by  miracles  that  would  do 
no  good.  None  of  his  miracles  were 
performed,  however,  merely  to  make  a 
display  of  pov/er,  unless  the  cursing  of 
the  barren  fig-tree  be  an  exception. 
Comp.  Mark  xi.  11 — 14.  This  was  on 
the  evening  of  the  sabbath.  Mark  i. 
21 — 32.  The  Jews  kept  the  stbbath 
from  evening  to  evening.  Lev  xxiii. 
^2.     On  the  sabbath   tliev  would  not 


which  was  spoken  by  Esaias  ' 
the  prophet,  saying,  Himself  took 
our  infirmities,  and  bare  oitr  sisii- 
nesses. 

18  Now  when  Jesus  saw  great 
multitudes  about  him,  he  gave  com- 
mandment to  depart  unto  the  otht;i 
side. 

b  Is.5.?.4.    1  Pe.2.24. 


even  bruig  their  sick  to  be  healed  (Luke 
xiii.  14.) ;  but  as  soon  as  it  was  closed, 
on  the  evening  of  the  same  day,  they 
came  in  multitudes  to  be  cured.  IT  Pos- 
sessed with  devils.  See  Note,  Matt.  iv. 
24.  ^  With  his  word.  By  his  com- 
mand ;  by  a  word. 

17.  That  it  might  be  fulfilled,  &c. 
This  passage  is  found  in  Isaiah  liii.  4. 
Our  Enghsh  translation  of  that  impor- 
tant passage  is,  "  Surely  he  hath  borne 
our  griefs,  and  carried  our  sorrows." 
The  Greek  in  Pdatthew  is  an  exact 
translation  of  the  Hebrew,  and  the 
same  translation  should  have  been 
made  in  both  places.  In  the  fifty-third 
chapter,  Isaiah  fully  states  the  doctrine 
of  atonement,  or  that  the  Messiali  was 
to  sufl'er  for  sin.  In  the  verse  quoted 
here,  however,  he  states  the  very  truth, 
which  Matthew  declares.  The  word 
translated  griefs,  in  Isaiah,  and  infirm 
ities,  in  Matthew,  means  properly,  in 
the  Hebrew  and  Greek,  diseases  of  tltd 
body.  In  neither  does  it  refer  to  the 
disease  of  the  mind,  or  to  sin.  To  bear 
those  griefs,  is  clearly  to  bear  them 
away,  or  to  remove  them.  This  was 
done  by  his  miraculous  power  in  healing 
the  sick.  The  word  rendered  "sor- 
rows," in  Isaiah,  and  "sicknesses,"  in 
Matthew,  means  pains,  griefs,  or  an- 
guish of  mind.  To  carry,  then,  is  to 
sympathize  with  the  sufferers  ;  to  make 
provision  for  alleviating  those  sorrows ; 
and  to  take  them  away.  This  he  did 
by  his  precepts,  his  example  ;  and  the 
cause  of  all  sorrows — sin — he  removed 
by  his  atonement.  The  passage  in 
Isaiah,  and  Matthew,  therefore,  mean 
precisely  the  same  thing.  See  Magee 
on  Atonement,  and  my  Notes  on  Isaiah, 
ch.  liii. 

18.  Unto  the  other  side.  Jesus  was 
now  in  Capernaum,  a  city  at  the  north- 
west corner  of  the  sea  of  Tiberias,  or 
sea  of  Galilee  See  Note,  Matt.  iv.  18. 
The  countrv  to  which  he  purposed  to 


A.D.31.] 


CHAPTER  VIII, 


7.0 


19  And  a  certain  scribe  came, 
and  said  unto  him,  Master,  I  "  will 
follow  thee  whithersoever  thou 
goest. 

20  And  Jesus  saith  unto  him, 
The  foxes  have  holes,  and  the  birds 

a  Lu.9.57,58.     , 

go  was  the  region  on  the  east  of  the 
sea  of  Tiberias. 

19,  20.  ^4  certain  scribe  came,  &c.  It 
is  not  improbable  that  this  man,  who 
had  seen  the  miracles  of  Jesus,  had 
formed  an  expectation  that  by  follow- 
ing him  he  would  obtain  some  consid- 
erable worldly  advantage.  Christ  in 
reply  proclaimed  his  own  poverty,  and 
dashed  the  hopes  of  the  avaricious 
scribe.  The  very  fo.xes  and  birds,  says 
he,  have  places  of  repose  and  shelter, 
but  the  Son  of  man  has  no  home,  and 
no  pillow.  He  is  a  stranger  in  his  own 
world  ;  a  wanderer  and  an  outcast  from 
the  abodes  of  men.  Comp.  John  i.  11. 
^  Son  of  man.  This  means  evidently 
Tesus  himself  No  title  is  more  fre- 
quently given  to  the  Saviour  than  this  ; 
and  yet  there  is  much  ditiiculty  in  ex- 
plaining it.  The  word  son  is  used  in 
a  great  variety  of  significations.  See 
Note,  Matt.  i.  1.  I'he  name  Son  of 
man  is  given  to  Jesus  only  three  times 
in  the  New  Testament  (see  Acts  vii. 
56.  Rev.  i.  13  ;  xiv.  14.),  except  by 
himself.  When  he  speaks  of  himself, 
this  is  the  most  common  appellation  by 
which  he  is  known.  The  phrase  So7i 
if  God,  given  to  Christ,  denotes  a  pecu- 
liar connexion  with  God.  John  x.  36. 
The  name  Son  of  man  probably  denotes 
a  corresponding  pentZi'ar  connexion  with 
man.  Perhaps  he  used  it  to  signify  the 
interest  he  felt  in  man ;  his  pecuhar 
love  and  friendship  for  him ;  and  his 
wiUingness  to  devote  himself  to  the  best 
interests  of  the  race.  It  is  sometimes, 
however,  used  as  synonymous  with 
Messiah.  Matt.  .xvi.  "28.  John  i.  34. 
Acts  viii.  37.    John  xii.  34. 

21.  A7id  another  of  hii  disciples,  &c. 
The  word  disciple  properly  signifies 
learner  ;  and  was  given  to  his  foUovv- 
sirs,  because  they  received  him  as  their 
Teacher.  Note,  Matt.  v.  1..  It  does 
not  of  necessity  mean  that  a  disciple 
was  a  pious  man,  but  only  one  of  the 
multitude,  who,  for  various  causes, 
might  attend  on  his  instructions.  See 
Tohn  vi.  66  :  ix.  28. 


of  the  air  have  nests  ;  b  it  the  Sod  of 
man  hath  not  where  to  lay  his  head. 

21  And  another  of  his  disc/pies 
said  unto  him,  Lord,  *  suffe/  me 
first  to  go  and  bury  my  father. 

22  But  Jesus  said  unto  him,  Fd- 

b  1  Ki.  19.20. 


22.  Let  the  dead  bury  their  deed.  Thft 
word  dead  is  used  in  this  passage  in 
two  dilferent  senses.  It  is  apparently 
a  paradox,  but  is  fitted  to  convey  his 
idea  very  distinctly  to  the  mind.  The 
Jews  used  the  word  dead  often  to  ex- 
press indifference  towards  a  thing;  or 
rather,  to  show  that  that  thing  has  no 
influence  over  us.  Thus,  to  be  dead  tc 
the  world  ;  to  be  dead  to  the  law  (Rom. 
vii.  4.) ;  to  be  dead  to  sin  (Rom.  vi.  11.) ; 
means  that  the  world,  law,  and  sin, 
have  not  influence  or  control  over  us ; 
that  we  are  free  from  them,  and  act  as 
though  they  were  not.  A  body  in  the 
grave  is  unaffected  by  the  pomp  and 
vanity ;  by  the  gayety  and  revelry ;  by 
the  ambition  and  splendor  that  may  be 
near  the  tomb.  So,  men  of  the  world 
are  dead  to  religion.  They  see  not  its 
beauty ;  hear  not  its  voice  ;  are  not  won 
by  its  loveliness.  This  is  the  class  of 
men  to  which  the  Saviour  referred  here. 
Let  men,  says  he,  who  are  uninterested 
in  my  work,  and  who  are  dead  in  sin 
(Epli.  ii.  1 .),  take  care  of  the  dead.  Your 
duty  is  now  to  follow  me. 

There  may  have  been  two  reasons 
for  this  apparently  rash  direction.  One 
was,  to  test  the  character  and  attach- 
ment of  the  man.  If  he  had  proper 
love  for  Christ,  he  would  be  willing  to 
leave  his  friends  even  in  the  most  tender 
and  tryinc  circumstances.  This  is  re- 
quired. Matt.  X.  27.  Luke  xiv.  26.  A 
second  reason  might  have  been,  that  if 
he  returned,  at  that  time,  his  friends 
might  ridicule  or  oppose  him,  or  pre- 
sent plausible  arguments  in  the  afflic- 
tions of  the  family,  why  he  should  not 
return  to  Christ.  The  thing  to  which 
he  was  called  was  moreover  of  more 
importance  than  any  earthly  considera 
tion;  and  for  that  time,  Christ  chose  to 
require  of  the  man  a  very  extraordinary 
sacrifice,  to  show  his  sincere  attach- 
ment to  him.  Or  it  may  have  been, 
that  the  Saviour  sav  thnt  the  effect  of 
visiting  his  home  at  that  time  might 
have  been  to  drive  away  all  his  serious 
impressions,  and  that  he  would  return 


106 


MATTHEW. 


[A.  D.  31 


!o\v  me;    and   let   the   dead   bury 
their  dead. 

23  And  when  he  was  entered  into 
a  ship,  his  disciples  followed  him. 

24  And  behold,  "  there   arose  a 
gxe?/  tempest  in  the  sea,  insomuch 

a  Mar.4.37Ac.   Lu.8.23,&c- 


to  him  no  more.  This  impressions  might 
not  have  been  deep  enough,  and  his 
purpose  to  follow  our  Saviour  may  not 
liave  been  strong  enough  to  bear  the 
trial  to  which  he  would  be  subjected. 
Strange  as  it  may  seem,  there  are  few 
scenes  better  fitted  to  drive  away  serious 
impressions  than  tliose  connected  with 
a  funeral.  We  should  have  supposed 
it  would  be  otherwise.  But  facts  show 
it  to  be  so ;  and  sliow,  that  if  this  was 
one  of  the  reasons  which  influenced  the 
Saviour,  he  had  a  thorough  knowledge 
of  human  nature.  The  arrangements  for 
the  funeral ;  the  preparation  of  mourn- 
ing apparel ;  and  the  depth  of  sorrow 
in  sucii  cases,  divert  the  mind  from  its 
sins,  and  its  personal  need  of  a  Saviour ; 
and  hence  few  persons  are  awakened  or 
converted  as  the  result  of  death  in  a 
family.  The  case  here  was  a  strong 
one.  It  was  as  strong  as  can  well 
be  conceived.  And  the  Saviour  meant 
to  teach  by  this  that  nothing  is  to  be 
allowed  to  divert  the  mind  from  reli- 
gion ;  notliing  to  be  an  excuse  for  not 
following  him.  Not  even  the  death  of 
a  fatlier,  and  the  sorrows  of  an  afllicted 
family,  are  to  be  suffered  to  lead  a  man 
to  defer  religion,  or  to  put  off  the  pur- 
pose to  be  a  Christian.  That  is  a  fixed 
duty — a  duty  not  to  be  deferred  or  ne- 
glected— whether  in  sickness  or  health ; 
at  home  or  abroad ;  whether  surrounded 
by  living  and  happy  kindred,  or  whether 
a  father,  a  mother,  a  child,  or  a  sister 
lies  in  our  house  dead. 

It  is  the  regular  duty  of  children  to 
obey  their  parents,  and  to  show  them 
Kindness  in  affliction,  and  to  evince  pro- 
per care  and  respect  for  them  when 
dead.  Nor  did  our  Saviour  show  him- 
self insensible  to  these  duties.  He 
taught  here,  however,  as  he  always 
taught,  that  a  regard  to  friends,  and 
?ase,  and  comfort,  should  be  snbordi- 
late  to  the  gospel  ;  and  that  we  should 
always  be  ready  to  sacrifice  these  when 
duty  to  God  requires  it. 

St3.  Into  a  skip.  This  was  on  the  sea 
'v''  Tiberias.     The  ship  in  which  they 


that  the  ship  was  covered  with  the 
waves  :  but  he  was  asleep. 

25  And  his  disciples  came  to 
him,  and  awoke  him,  saying,  Lord, 
save  us  :  we  perish. 

26  And  he  saith  unto  them,  Why 


sailed  was  probably  a  small  open  boat. 
with  sails,  such  as  were  commonly  used 
for  fishing  on  the  lake.  If  His  disciples. 
Not  merely  the  apostles,  but  probably 
•many  others.  There  were  many  other 
ships  in  company  with  liim.  Mark  iv. 
36.  This  circumstance  v/ould  render 
the  miracle  much  more  striking  and  im- 
pressive. 

24.  A  great  tempest.  A  violent  storm; 
ora.tui7id  so  strong  as  to  endanger  their 
lives.  This  lake  was  subject  to  sudden 
squalls.  If  The  ship  was  covered  with  the 
waves.  The  billows  dashed  against  the 
ship  (Mark  iv.  37,)  so  that  it  was  fast 
filling  and  i:i  danger  of  sinking.  IT  He 
was  asleep.  On  the  hinder  part  of  the 
vessel,  on  a  pillow.  Mark  iv.  38.  It 
was  in  the  night,  and  Jesus  had  retired 
to  rest.  He  was  probably  weary,  and 
slept  calmly  and  serenely.  He  appre- 
hended no  danger,  and  showed  to  his 
disciples  how  calmly  one  can  sleep  with 
a  pure  conscience,  and  who  feels  safe 
in  the  hands  of  God. 

25.  Save  us.  Save  our  lives.  IT  We 
perish.  We  are  in  danger  of  perishing. 
This  showed  great  confidence  in  the 
Saviour.  It  shows,  also,  where  sinners 
and  Christians  should  always  go,  who 
feel  that  they  are  in  danger  of  perishing. 
There  is  none  that  can  save  from  the 
storms  of  divine  wrath  but  the  Son  of 
God. 

26.  Why  are  ye  fearful.  You  should 
have  remembered  that  the  Son  of  God, 
the  Messiah,  was  on  board.  You  should 
not  have  forgotten  that  he  had  power 
to  save,  and  that  with  him  you  are  safe. 
So  Christians  should  never  fear  danger, 
disease,  or  death.  With  Jesus  they  are 
safe.  No  enemy  can  reach  him;  and 
as  heis  safe,  so  they  shall  be  also.  John 
xiv.  19.  ^  Eebiiked  the  winds.  Re- 
proved them  ;  or  commanded  them  to 
be  still.  What  a  power  was  this!  What 
irresistible  proof  that  he  was  divine  ! 
His  word  awed  the  tempest,  and  allay- 
ed the  storm  !  There  is  not,  any  where, 
a  sublimer  descriplioit  of  a  display  of 
power.     Nor  could  there  be  sublimer 


A.D.Sl.] 


CHAPTER  VIII. 


107 


are  yo  fearful,  O  ye  of  little  faith  1 
Then  he  arose,  and  rebuked  *  the 
winds  and  the  sea;  and  there  was 
A  great  calm. 

37  But  the  men  marvelled,  sajj^- 
a  Job  33.11.   Ps.89.9.  107.29. 

oroof  that  he  was  truly  the  Son  of  God. 
^  Great  calm.  The  winds  were  still ; 
and  the  sea  ceased  to  dash  against  the 
vessel,  and  to  endanger  their  lives. 

27  Jl/e/t  marvelled.  Wondered;  or 
were  amazed.  If  What  manner  of  man. 
What  personage.  How  unlike  other 
men.  What  a  vast,  minute  display  of 
power ;  and  how  far  exalted  above  mor- 
tals must  he  be  ! 

He  spoke  to  the  \\'inds ;  rebuked  their 
raging,  and  the  sea  was  suddenly  calm. 
The  storm  subsided ;  the  ship  glided 
siTioothly ;  danger  fled ;  and  in  amaze- 
ment they  stood  in  the  presence  of  him 
who  controlled  the  tempests  that  God 
had  raised:  and  they  felt  that  he  must 
be  God  himself  None  but  God  could 
calm  the  heaving  billows,  and  scatter 
the  tempest.  No  scene  could  have 
.  been  more  grand  than  this  display  of 
the  power  of  Jesus.  The  darkness; 
the  dashing  waves ;  the  howling  winds ; 
the  heaving  and  tossing  ship ;  the  fears 
and  cries  of  the  seamen;  all  by  a  single 
word  hushed  into  calm  repose  ;  all  pre- 
sent an  image  of  power  and  divinity 
irresistibly  grand  and  awful.  So  the 
tempest  rolls  and  thickens  over  the 
head  of  the  awakened  sinner.  So  he 
trembles  over  immediate  and  awftil 
destruction.  So  while  the  storm  of 
vvrath  howls,  and  hell  threatens  to  en- 
oulf  him,  he  comes  trembhng  to  the 
Saviour.  He  hears;  he  rebukes  the 
storm  ;  and  the  sinner  is  safe.  An  in- 
describable peace  takes  possession  of 
the  soul ;  and  he  glides  on  a  tranquil 
sea  to  the  haven  of  eternal  rest.  See 
Isa.  Ivii.  20,  21.  Rom.  v.  1.   Phil.  iv.  7. 

28 — 34.  The  same  account  of  the  de- 
moniacs substantially  is  found  in  Mark 
V.  1—20,  and  Luke  viii.  26—38. 

28.  T7te  other  side.  The  o'her  side 
of  the  sea  of  Tiberias.  IT  Cou7itry  of 
ike  Gtrgeseneg.  Mark  (v.  1,)  says  that 
he  came  into  the  country  of  the  Ga- 
darenes.  This  difference  is  only  appa- 
rent. Gndara  was  a  city  not  far  from 
the  lake  Gennesarcth ;  one  of  the  ten 
rities  that  were  caWadi  Decapolin.  Note,  i 
Wait.  iv.  2.5.      Gersesn  was  ;;  citv  about  1 


ing,  What  manner  of  man  is  this, 
that  even  the  winds  and  the  sea 
obey  him  ? 

23  And  *  when  he  was  come  to 
the  other  side,  into  the  country  of 
b  Mar.5.] .  Lu.8.2G,&c. 


twelve  miles  to  the  south-east  of  Gadara, 
and  about  twenty  miles  to  the  east  of 
the  Jordan.  There  is  no  contradiction, 
therefore,  in  the  evangehsis.  He  came 
into  the  region  in  which  the  two  cities 
were  situated,  and  one  mentioned  one, 
and  the  other  another.  It  shows  that 
the  writers  had  not  agreed  to  impose  on 
the  world:  for  if  they  had,  they  would 
have  mentioned  the  same  city;  and  it 
shows  they  were  familiar  with  the  coun- 
try. No  man  would  have  written  in  this 
manner,  but  those  who  were  acquainted 
with  the  facts.  Impostors  do  not  men- 
tion places,  or  names,  if  they  can  avoid 
it.  If  There  met  him  two.  Mark  and 
Luke  speak  of  only  one  that  met  him. 
"  There  met  liim  out  of  the  tombs  a 
mail."  Mark  v.  2.  "  There  met  him 
out  of  the  tombs  a  certain  man."  Luive 
viii.  27.  Tliis  difference  of  statement 
has  given  rise  to  considerable  difficulty. 
It  is  to  be  observed,  however,  that  nei- 
ther Mark  nor  Luke  say  that  there  was 
no  more  than  one.  For  particular  rea- 
sons they  might  have  been  led  to  fix 
the  attention  on  one  of  them  that  was 
more  notorious,  and  furious,  and  diffi- 
cult to  be  managed.  Had  they  denied 
plainly  that  there  was  more  than  one, 
and  had  Matthew  affirmed  that  there 
were  two,  there  would  have  been  an 
irreconcilable  contradiction.  As  it  is 
they  relate  the  affair  as  other  men 
would.  It  shows  that  they  were  honest 
witnesses.  Had  they  been  impostors; 
had  Matthew  and  Luke  agreed  to  write 
books  to  deceive  the  world,  they  would 
have  agreed  exactly  in  a  case  so  easy 
as  this.  They  would  have  told  the 
story  with  the  same  circumstances. 
Witnesses  in  courts  of  law  often  differ 
in  unimportant  matters;  and,  provided 
the  maiii  narrative  coincides,  their  tes- 
timony is  thought  to  be  more  valuabb. 
Luke  has  given  us  a  hint  why  he  re- 
corded only  the  cure  of  one  of  them.  He 
says,  there  met  Mm  "  out  of  the  city," 
a  man,  &,c.;  or.  as  it  should  be  render 
ed,  "a  man  of  the  city,"  a  citizeii.  Yet 
the  man  did  not  dwell  in  the  city ;  for 
he  adds  in  the   same  verse,   "neither 


108 


MATTHEW. 


[A.D  3J 


the  Gergesenes, 'here  met  him  two  i  that   no  man    might  pass    by  thai 

possessed  with  devils,  coming  out '  way. 

of  the  tombs,  exceeding  fierce,  so       29  And,   behold,  they  cried  out. 


abode  he  in  any  house  but  in  the 
tombs."  The  truth  of  the  case  was, 
that  he  was  born  and  educated  in  the 
city ;  he  had  probably  been  a  man  of 
weahh  and  eminence ;  he  was  well 
known  ;  and  the  people  felt  a  deep  in- 
terest in  the  case.  Luke  was,  there- 
fore, particularly  struck  with  his  case  ; 
and  as  his  cure  fully  established  the 
power  of  Jesus,  he  recorded  it.  The 
other  that  Matthew  mentions  was  pro- 
bably a  stranger,  or  a  person  less  no- 
torious as  a  maniac,  and  he  felt  less 
interest  in  the  cure.  Let  two  persons 
go  into  a  lunatic  asylum,  and  meet  two 
msane  persons,  one  of  whom  should  be 
exceedingly  fierce  and  ungovernable, 
and  well  known  as  having  been  a  man 
of  worth  and  standing;  let  them  con- 
verse with  them ;  and  let  the  more  vio- 
lent one  attract  the  principal  attention, 
and  they  would  very  likely  give  the 
same  account  that  Matthew  and  Luke 
do  ;  and  no  one  would  doubt  the  state- 
ment was  r-rrect.  "^  Ponsessed  with 
devils.  See  Note,  ?«Iatt.  iv.  24.  IT  Com- 


ing out  of  the  to7nbs.  Pvlark  and  Ltike 
say  that  they  dwelt  in  the  tombs.  The 
sepidchres  of  the  Jews  were  commonly 
caves,  beyond  the  walls  of  the  cities  in 
which  they  dwelt,  or  excavations  made 
in  the  sides  of  hills,  or  sometimes  in 
solid  rocks.  These  caves,  or  excava- 
tions, were  sometimes  of  great  extent. 
They  descended  to  them  by  flights  of 
steps.  These  graves  were  not  in  the 
midst  of  cities,  but  in  groves,  and 
mountains,  and  solitudes.  They  af- 
forded, therefore,  to  insane  persons  and 
demoniacs  retreat  and  shelter.  They 
delighted  in  these  gloomy  and  melan- 
choly recesses,  as  being  congenial  to 
the  wretched  state  of  their  minds.  Jo- 
sephus,  also,  states  that  these  sepul- 
chres were  the  haunts  and  lurking 
places  of  those  desperate  bands  of  rob 
bers  that  infested  Judea.  The  annex- 
ed cut  will  furnish  an  illustration  of  the 
nature  of  the  sepulchres  occurring  in 
the  east.  A  more  full  illuirtration  may 
be  seen  by  referring  to  n.y  Notes  on 
Isa.  l.w.  4. 


29.  What  have  we  to  do  u'ith  thee  ? 
This  might  .lave  been  translated  with 
great  propriety.  What  hast  thou  to  do 
with  us  ?  The  meaning  is,  '  AVhy  dost 
ihoa  trouble,  or  disturb  us  ?'  See  2 
Sam.  xvi.  10.  2  Kings  ix.  IS.  E'/.ra 
iv.  3.  IT  So7i  of  God.  The  title.  Son 
of  God,  is  often  given  to  Christ.  Men 
are  sometimes  called  sons,  or  children 
of  God,  to  denote  their  piety  and  adop- 


tion into  his  family.  1  John  iii.  L  Bu{ 
the  title  given  to  Christ  denotes  his  su- 
periority to  the  prophets  (Heb.  i.  L) ; 
to  Moses,  the  founder  of  the  Jewish 
economy  (Heb.  iii.  G) ;  it  denotes  hif 
peculiar  and  near  relation  to  the  Father, 
as  evinced  by  his  resurrection  (Ps.  ii.  7. 
Acts  -viii.  33);  it  denotes  his  peculiai 
relation  to  God  from  his  miraculoiis  con 
cention  (Luke  i.  35);  and  is  equivalen 


A.  D.  31.1 


CHAPTER  VIII. 


109 


saying,  What  have  we  to  do  with 
thue,  Jesus,  thou  Son  of  God  1  art 
thou  come  hither  to  torment  us 
before  the  time  ■? 

30  And  there  was  a  good  way 
off  from  them,  an  herd  of  many 
swine,  feeding. 

31  So  the  devils  besought  him, 
saying.  If  thou  cast  us  out,  suffer  " 
as  to  go  away  into  the  herd  of 
Bwine.  * 

a  Job  1.10-12.  2.3-6.      J  De.l4  8.   I.s.G5.3,4. 

to  a  declaration  that  he  is  divine,  or 
equal  to  tlie  Father.  John  .\.  26. 
^  Art  t/iou  come  hither  to  torment  us, 
&c.  By  the  time  here  mentioned  is 
meant  the  day  of  judgment.  The  Bible 
reveals  the  doctrine  that  evil  spirits  are 
not  now  bound  as  they  will  be  after  that 
day ;  that  they  are  permitted  to  tempt 
and  afflict  men,  but  that  in  the  day  of 
judgment  they  also  will  be  condemned 
to  everlasting  punishment  with  all  the 
wicked.  2  Pet.  ii.  4.  Jude  G.  These 
spirits  seemed  to  be  apprized  of  that, 
and  alarmed  lest  the  day  that  they  feared 
had  come.  They  besought  him,  there- 
fore, not  to  send  them  out  of  that  coun- 
try ;  not  to  consign  them  then  to  hell, 
but  to  put  off  the  day  of  their  final  pun- 
ishment. 

Mark  and  Luke  say  that  Jesus  in- 
quired the  name  of  the  principal  demo- 
niac, and  that  he  called  his  name  Lc- 
pon,  for  they  were  viami.  The  name 
legion  was  given  to  a  division  in  the 
Roman  army.  It  did  not  always  de- 
note the  same  number  ;  but  in  the  time 
of  Christ  it  consisted  of  six  thousand, 
ihree  thousand  foot  and  three  thousand 
.lorsemen.  It  came,  therefore,  to  sig- 
aify  a  large  number,  without  specifying 
'he  e.xact  amount. 

30.  A  herd  of  swine.  The  word  herd, 
here  applied  to  swine,  is  now  commonly 
given  to  cattle.  Formerly  it  signified 
any  collection  of  beasts,  or  even  of  men. 
The  number  that  composed  this  herd 
was  two  thousand.     Mark  v.  13. 

33.  They  that  kept  them  fed.  These 
swine  were  doubtless  owned  by  the  in- 
habitants of  Gadara.  Whether  they 
were  Jews  or  Gentiles  is  not  certainly 
known.  It  was  not  properly  in  the  ter- 
ritory of  Judea  ;  but  as  it  was  on  its 
borders,  it  is  probable  that  the  inhabi- 
lants  were  a  mixture  of  Jews  and  Gen- 
10 


32  And  he  said  unto  them.  Go 
And  when  they  were  .jonie  out, 
they  went  into  the  herd  of  swine : 
and,  behold,  the  whole  herd  of 
swine  ran  violently  down  a  steep 
place  into  the  sea,  and  perished  in 
the  waters. 

33  And  they  that  kept  them  fled, 
and  went  their  ways  into  the  city, and 
told  every  thing,  and  what  was  befal- 
len to  the  possessed  of  the  devils. 


tiles.  Swine  were  to  Jews  unclean 
animals,  and  it  was  unlawful  for  them 
to  cat  them.  Lev.  xi.  7.  The  Jews 
were  forbidden  by  their  own  laws  to 
keep  them,  even  for  the  purpose  oi 
traffic.  Either,  therefore,  they  had  ex- 
pressly violated  the  law,  or  these  swine 
were  owned  by  the  Gentiles. 

The  keepers  fled  in  consternation. 
They  were  amazed  at  his  power.  Per- 
haps they  feared  a  further  destruction 
of  property  ;  or,  more  likely,  they  were 
acquainted  with  the  laws  of  the  Jews, 
and  regarded  this  as  a  judgment  of  hea- 
ven for  keeping  forbidden  animals,  and 
fo-r  tempting  the  Jews  to  violate  the 
commands  of  God.  They  dreaded, 
perhaps,  further  punishment,  and  fool- 
ishly came  and  besought  Jesus  to  de- 
part from  their  country. 

This  is  the  only  one  of  our  Saviour's 
miracles,  except  the  case  of  the  fig-tree 
that  he  cursed  (Matt.  xxi.  18—20.),  in 
which  he  caused  any  destruction  of 
property.  It  is  a  striking  proof  of  his 
benevolence,  that  his  miracles  tended 
directly  to  the  comfort  of  mankind.  It 
was  a  'proof  of  goodness  added  to  the 
direct  purpose  for  which  his  miracles 
were  wrought.  That  purpose  was  to 
confirm  his  divine  mission  ;  and  it  might 
have  been  as  fully  done  by  splitting 
rocks,  or  removing  mountains,  or  caus- 
ing water  to  rim  up  steep  hills,  as  by 
any  other  display  of  power.  See  Acts 
ii.  22.  He  chose  to  exhibit  the  proof  ol 
his  divine  power,  however,  in  such  a 
way  as  to  benefit  mankind. 

Infidels  have  objected  to  this  v/hole 
narrative.  They  have  said  that  this 
was  a  wanton  and  unauthorized  viola- 
tion of  private  rights  in  the  destruction 
of  property.  They  have  said  that  the 
account  of  devils  going  into  swine,  an'l 
destroying  ihom,  was  ridiculous.  In  re 


110 


MATTHEW. 


34  A.nil,  oehold,  tiie  whole  city 
same  out  to  meet  Jesus :  and 
"^hen  they  saw  him,  they  besought 


gard  to  these  objections,  the  narrative 
!S  easily  vindicated.  1st.  If  Christ,  as 
the  Bible  declares,  be  divine  as  well  as 
human — God  as  well  as  man — then  he 
had  an  original  right  to  that  and  all 
other  property,  and  might  dispose  of  it 
as  he  pleased.  Ps.  1.  10,  11,  12.  If 
God  had  destroyed  them  by  pestilence, 
or  by  lightning,  or  by  an  inundation  or 
earthquake,  neither  the  owners,  nor 
any  one  else,  would  have  had  reason 
to  complain.  No  one  now  feels  that  he 
'aas  a  right  to  murmur  if  God  destroys 
i  thousand  times  the  amount  of  this 
property,  by  overturning  a  city  by  an 
earthquake.  Why  then  should  com- 
plaints be  brought  against  him  if  he 
should  do  the  same  thing  in  another 
way  ?  2d.  If  this  property  was  held  hj 
the  Jews,  it  was  a  violation  of  their  law, 
and  it  was  right  that  they  should  suffer 
the  loss ;  if  by  the  Gentiles,  it  was  known 
also  to  be  a  violation  of  the  law  of  the 
people  among  whom  they  lived ;  a 
temptation  and  a  snare  to  them  ;  and 
an  abomination  in  their  sight ;  and  it 
was  proper  that  the  nuisance  should  be 
removed.  3d.  The  cure  of  two  men. 
one  of  whom  was  probably  a  man  of 
distinction  and  property,  was  of  far 
more  consequence  than  the  amount  of 
property  destroyed.  To  restore  a  de- 
ranged man  now,  of  family  and  stand- 
ing, would  be  an  act  for  which  propertif 
could  not  compensate,  and  which  could 
not  be  measured  in  value  by  any  pecu- 
niary consideration.  But,  4th.  Jesus 
was  not  at  all  answerable  for  this  de- 
struction of  property.  He  did  not  com- 
nand,  he  only  suffered  or  permitted  the 
devils  to  go  into  the  strinc.  He  com- 
manded ihem  merely  to  come  out  of  the 
man.  They  originated  the  purpose  of 
destroying  the  property,  doubtless  for 
(he  sake  of  doing  as  much  mischief  as 
possible,  and  of  destroying  the  effect  of 
the  miracle  of  Christ.  In  this  they 
eem  to  have  had  most  disastrous  suc- 
.•ess ;  and  they  only  are  responsible. 
rth.  If  it  should  be  said  that  Christ  per- 
mitted this,  when  he  might  have  pre- 
vented it,  we  reply,  that  the  difficulty 
does  net  stop  there.  He  permits  all  the 
•>vi  that  exists,  when  he  might  prevent 


[A.  D  31. 

out  of 


him  that  he  would  depart 
their  coasts. 

a  Job  21.14.   Lu.5.8.   Ac.16.39. 


it.  He  permits  men  to  do  much  evil, 
v.-hen  he  might  prevent  it.  He  permits 
one  bad  man  to  injure  the  person  and 
property  of  another  bad  man.  He  per- 
mits the  bad  to  injure  the  good.  He 
often  permits  a  wicked  mun  to  fire  a 
city,  or  to  plunder  a  dwelling,  or  to  rob 
a  traveller,  destroying  property  of  many 
times  the  amount  that  was  lost  at  Ga- 
dara.  Why  is  it  any  more  absurd  to 
suffer  a  wicked  spirit  to  do  injury,  than 
a  wicked  man  ;  or  to  suffer  a  legion  oj 
devils  to  destroy  a  herd  of  swine,  than 
for  legions  of  men  to  desolate  nations, 
and  cover  fields  and  towns  with  ruin 
and  slaughter  ? 

34.  The  whole  city  came  out.  The 
people  of  the  city  probably  came  with  a 
view  of  arresting  him  for  the  injury  done 
to  the  property  ;  but  seeing  him,  and 
being  awed  by  his  presence,  they  only 
besought  him  to  leave  them.  ^  Out  of 
their  coasts.  Out  of  their  country.  This 
shows  :  1st.  That  the  design  of  Satan 
is  to  prejudice  men  against  the  Saviour  ; 
and  even  to  make  what  Christ  does,  an 
occasion  why  they  should  desire  him  to 
leave  them.  2d.  The  power  of  avarice. 
;  These  men  preferred  their  property  to 
the  Saviour.  They  loved  it  so  much, 
that  they  were  blind  to  the  evidence  of 
the  miracle,  and  to  the  good  he  had 
done  to  the  miserable  men  that  he  had 
healed.  It  is  no  uncommon  thing  for 
men  to  love  the  world  so  much  ;  to  love 
property,  even  like  that  owned  by  the 
people  of  Gadara,  so  much  as  to  see  no 
beauty  in  religion,  and  no  excellence  in 
the  Saviour  ;  and,  rather  than  part  with 
it,  to  beseech  Jesus  to  withdraw  from 
them.  The  most  grovelling  employ- 
ment ;  the  most  abandoned  sins  ;  the 
most  loathsome  vices,  are  often  loved 
more  than  the  presence  of  Jesus,  and 
more  than  all  the  blessings  of  his  sal- 
vation. 


1st.  The  leprosy,  the  disease  men 
tioned  in  this  chapter,  is  an  apt  repre 
scntation  of  the  nature  of  sin.  Like 
that,  sin  is  loathsome;  it  is  deep  fixed 
in  the  frame  ;  penetrating  every  part  of 
the  system;    working  its  way   to  the 


A..  D.31.J 


CHAPTER  VIII. 


Ill 


surface  impercepiibly,  but  surely ;  loos- 
ing the  joints,  and  consuming  the  sinews 
of  moral  action ;  and  adhering  to  the 
system,  till  it  terminates  in  eternal 
death.  It  goes  down  from  age  to  age. 
It  shuts  out  mc!i  from  the  society  of 
ihe  pure  in  heaven,  nor  can  man  be  ele- 
vated there,  till  God  has  cleansed  the 
soul  by  his  Spirit,  and  man  is  made 
pure  and  whole. 

2d.  The  case  of  the  centurion  is  a 
etrong  instance  of  the  nature  and  value 
of  humility.  Vs.  5 — 10.  He  sustained 
a  fair  character,  and  had  done  much  for 
the  Jews.  Yet  he  had  no  exalted  con- 
ception of  himself.  Compared  with  the 
Saviour,  he  felt  that  he  was  unworthy 
that  he  should  come  to  his  dwelling. 
So  foels  every  humble  soul.  Humility 
is  an  estimate  of  ourxdves  as  we  are.  It 
is  a  wiUingness  to  be  known,  and  talk- 
ed of,  and  treated,  just  according  to 
truth.  It  is  a  view  of  ourselves  as  lost, 
poor,  and  wandering  creatures.  Com- 
pared with  other  men  —  with  angels, 
with  Jesus,  and  with  God  —  it  is  a  feel- 
ing by  wliich  we  regard  ourselves  as 
unworthy  of  notice.  It  is  a  readiness 
to  occupy  our  appropriate  station  in 
the  universe,  and  to  put  on  humblene.ss 
of  mind  as  our  proper  array.  1  Pet. 
v.  5. 

3d.  We  have  here  an  equally  beauti- 
ful txhibition  of  faith.  The  centurion 
had  unwavering  confidence  in  the  power 
of  Jesus.  He  did  not  doubt  at  all  that 
Jesus  was  able  to  do  for  him  just  what 
lie  needed,  and  what  he  wished  him  to  do. 
This  is  faith  ;  and  every  man  who  has 
this  trust  or  confidence  in  Christ  for 
salvation,  has  savin si  faith. 

4th.  Humility  and  faith  are  always 
connected.  The  one  prepares  the  mind 
for  the  other.  Having  a  deep  sense  of 
our  weakness  and  unworthiness,  we 
are  prepared  to  look  to  Him  who  has 
strength.  Faith  also  produces  humility, 
fesus  was  humble ;  and  believing  on 
ti;m,  we  catch  his  spirit,  and  learn  of 
him.  Maft.xi.  2S — 30.  Compared  with 
liim.  wc  see  our  unwortliiness.  Seeing 
ins  strens^lh,  we  see  our  feebleness ; 
seeing  his  strength  exerted  to  save  crea- 
tures, impure  and  ungrateful  as  we  are, 
we  sink  away  into  an  increased  sense 
i)f  our  unfitness  for  his  favor. 

5lh.  We  sec  thecompassion  and  kind- 
ness of  Jesus.  Vs.  16  — 17.  He  has 
Dome  our  heavy  griefs.  He  provides 
■•onifort  for  us  in  sickness,  and  .sustains 


us  in  dying  But  for  his  merciful  arm, 
we  should  sink  ;  and  dying,  we  should 
die  without  hope.     But  he 

"Can  make  a  dying  bed, 

Feel  soft  as  downy  pillows  are : 
Whilst  on  his  breast  we  lean  our  head. 
And  breathe  our  life  out  sweetly  there." 

6th.  We  are  foi  ibly  struck  with  his 
condescension.  Vs.  19,  20.  Men  of 
wickedness  and  crime  dwell  in  splendid 
mansions,  and  stretch  themselves  on 
couches  of  ease  ;  when  afflicted,  they 
recline  on  beds  of  down;  but  Jesus  had 
no  home,  and  no  pillow.  The  birds 
that  fill  the  air  with  music,  and  warble 
in  the  groves,  nay  the  very  foxes,  have 
homes  and  a  shelter  from  the  storms 
and  elements  ;  but  He  that  made  them, 
clothed  in  human  flesh,  was  a  wander- 
er, and  had  not  where  to  lay  his  head 
His  sorrows  he  bore  alone  ;  his  dwell- 
ing was  in  the  mountains.  In  the  pa- 
laces of  the  men  for  whom  he  toiled, 
and  for  whom  he  was  about  to  bleed  on 
a  cross,  he  found  no  home,  and  no  sym- 
pathy. Surely  this  was  compassion 
worthy  of  a  God. 

7th.  It  is  no  disgrace  to  be  poor.  The 
Son  of  God  was  poor ; — and  it  is  no  dis- 
honor to  be  hke  him.  If  our  Maker, 
then,  has  cast  our  lot  in  poverty  ;  if  he 
takes  away  by  sickness  or  calamity  the 
fruits  of  our  toils ;  if  he  clothes  us  in 
homely  and  coarse  apparel ;  if  he  bids 
the  winds  of  heaven  to  howl  around  our 
open  and  lonely  dwellings;  let  us  re- 
member that  the  Redeemer  of  mankind 
trod  the  same  humble  path ;  and  that 
it  can  be  no  dishonor  to  be  likened  to 
him  who  was  the  beloved  Son  of  God. 

Sth.  We  should  be  willing  to  em- 
brace the  gospel  without  hope  of  earthly 
reward.  Vs.  19 — 23.  Rehgion  promises 
no  earthly  honors  or  wealth.  It  bids 
its  disciples  to  look  beyond  the  grave, 
for  its  highest  rewards.  It  requires 
men  to  love  religion  for  its  oiun  sake  ; 
to  love  the  Saviour,  even  when  poor, 
and  cast  out,  and  suffering,  because  he 
is  worthy  of  love;  and  to  be  willing  to 
forsake  all  the  allurements  which  the 
world  holds  out  to  us,  for  the  sake  of 
the  purity  and  peace  of  the  gospel. 

9th.  We  learn  the  necessity  of  for- 
saking all,  for  the  sake  of  the  gospel. 
Our  first  duty  is  to  God,  our  Creator 
and  Saviour;  our  second  to  friends,  and 
relations,  and  country.  Ver.  22.  When 
God  commands,  w^s  mufit  follow  him 


112 


MATTHEW. 


[A.D.31 


CHAPTER  IX. 

AND  he  entered  into  a  ship,  and 
passed  over,  and  came  into  his 
own  cit}'. 
2  And,  "  behold,  they  brought  to 
a  >Iar.2.3,&c.  Lu.5.18,(fcc. 

nor  should  any  consideration  of  ease, 
or  safety,  or  imaginary  duty,  deter  us. 
To  us  it  is  of  no  consequence  what  men 
say  or  think  of  us.  Let  the  will  of  God 
be  prayerfully  ascertained,  and  then  let 
t  be  done  though  it  carry  us  through 
ridicule,  racks,  and  flames. 

10th.  Jesus  can  preserve  us  in  the 
cay  of  danger.  Vs.  23 — 27.  He  hushed 
the  storm,  and  they  were  safe.  His 
life  was  also  in  danger  with  theirs. 
Had  the  ship  sunk,  without  a  miracle, 
he  would  have  perished  with  them.  So 
in  every  storm  of  trial  or  persecution  ; 
in  every  heaving  sea  of  calamity,  he  is 
united  to  his  followers.  His  interest 
and  theirs,  is  the  same.  He  feels  for 
them  ;  he  is  touched  with  their  infirmi- 
ties ;  and  he  will  sustain  them.  Be- 
cause /  live,  says  he,  ye  shall  hve  also. 
Never,  never,  then,  shall  man  or  devil 
pluck  one  of  his  faithful  followers  from 
his  hand.     John  x.  27,  28. 

11th.  All  that  can  disturb  or  injure 
us,  is  under  the  control  of  the  Christian's 
Friend.  Vs.  28—32.  The  very  inha- 
bitants of  hell  are  bound  ;  and  beyond 
nis  permission  they  can  never  injure  us. 
In  spite,  then,  of  all  the  malice  of  ma- 
lignant beings,  the  friends  of  Jesus  are 
safe. 

12th.  It  is  no  uncommon  thing  for 
men  to  desire  Jesus  to  depart  froin 
them.  Ver.  34.  Though  he  is  ready 
to  confer  on  them  important  favors,  yet 
they  hold  his  favors  to  be  of  far  less 
consequence  than  some  unimportant 
earthly  possession.  Sinners  never  love 
him  ;  and  always  wish  him  away  from 
their  dweUings. 

13th.  It  is  no  uncommon  thing  fjr 
Tesus  to  take  men  at  their  word,  and 
leave  them.  He  gives  them  over  to 
worldly  thoughts  and  pursuits  ;  he  suf- 
fers them  to  sink  into  crime,  and  they 
perish  for  ever.  Alas,  how  many  are 
there,  like  the  dwellers  in  Gadara,  that 
ask  him  to  depart ;  that  see  him  go 
wuiiout  a  sigh  ;  and  that  never,  never, 
again  behold  him  coming  to  bless  them 
^vith  salvation ' 


him  a  man  sick  of  the  palsy,  lying 
on  a  bed  :  and  Jesus  seeing  their 
faith,  said  unto  the  sick  of  the  palsy, 
Son,  *  be  of  good  cheer;  thy  sins 
be  forgiven  thee. 

*  Mar.5.34. 

CHAPTER  IX. 

1.  Aiid  he  entered  into  a  ship,  &c. 
Jesus  acceded  to  the  request  of  the 
people  of  Gadara,  recrossed  the  luke  of 
Gennesareth,  and  returned  to  hit!  own 
city.  By  his  own  city  is  meant  C'aper- 
naum  (Mark  ii.  1),  the  city  which  was 
at  that  time  his  home,  or  where  he  had 
his  dwelling.  See  ch.  iv.  13.  This  same 
account,  with  some  additional  ciicum- 
stances,  is  contained  in  Mark  ii.  3  —12, 
and  Luke  v.  18—26. 

2.  A  man  sick  of  the  palsy.  See  Note, 
Matt.  iv.  24.  IT  Lying  on  a  bed.  This 
was  probably  a  mattress,  or  perhaps  a 
mere  blanket  spread  to  lie  on,  so  as  to 
be  easily  borne.  Being  light,  Jesus 
might  with  propriety  command  him  to 
take  it  up  and  walk.     Ver.  6. 

Mark  says,  '  they  xmcovered  the  roof.'' 
Ch.  ii.  4.  Luke  says,  '  they  went  upon 
the  housetop,  and  let  him  down  through 
the  tiling.'  Ch.  v.  19.  Tons  it  would 
appear  that  much  injury  must  have  been 
done  to  the  house  where  Jesus  was, 
and  that  they  must  be  much  incom- 
moded by  the  removal  of  tiles  and  raf- 
ters, (See.  An  acquaintance,  however, 
with  the  mode  of  building  in  the  East, 
removes  every  difficulty  of  this  nature. 
Houses,  in  eastern  countries,  are  com- 
monly square  in  their  form,  and  of  a 
single  story.  On  approaching  them 
from  the  street,  a  single  door  is  seen  in 
the  centre,  and,  usually,  directly  above 
it  a  single  latticed  window.  Tliis  des- 
titution of  doors  and  lights  from  the 
streets,  though  it  gives  their  dwellings 
a  sombre  appearance,  is  yet  adapted  to 
the  habits  of  retirement  and  secrecy 
among  the  people  of  the  East,  where 
they  are  desirous  of  keeping  their  fe- 
males from  observation.  The  annexed 
representation  of  an  Arabian  house 
shows  the  external  appearance  of  an 
Eastern  dweUing,  and  the  upper  cham- 
ber, or  "  closet,"  rising  above  the  main 
building.  See  Note  on  Matt.  vi.  6. 
On  entering  the  only  door  in  front,  the 
first  room  is  a  small  square  room,  sur- 
rounded with  benches,  called  the  porch 


A.D.31. 


CHAPTER  IX. 


113 


In  this  room  the  master  of  the  lamily 
commonly  transacts  business,  and,  on 
private  occasions,  receives  visits.  Pass- 
ing through  the  porch,  you  enter  a  large 
square  room  directly  in  the  centre  of 
the  building,  called  the  court.  Liil.. 
says  that  the  paralytic  was  let  do\> 
'into  the  midst;'  not  in  the  midst  ui 
the  people,  but  of  the  building — the 
middle  place  of  the  house.  This  cotirt 
IS  paved  commonly  with  marble  ;  and, 
if  possible,  o.foimtain  of  water  is  formed 
in  the  centre,  to  give  it  beauty,  and  to 
diffuse  a  grateful  coolness.  This  room 
is  surrounded  by  a  gallery,  or  covered 
walk  on  every  side.  From  that  covered 
walk,  doors  open  into  the  other  apart- 
ments of  the  house. 

This  centre  room,  or  court,  is  com- 
monly uncovered  or  open  above.  In 
wet  weather,  however,  and  in  times  of 
great  heat  of  the  sun,  it  is  covered  with 
an  awning  or  canvass, stretched  on  cords, 
and  capable  of  being  easily  removed  or 
rolled  up.  This  is  what  ftlark  means 
when  he  says  they  uncovered  the  roof. 
They  rolled  up  or  removed  this  awning. 

From  the  court  to  the  roof  the  ascent 
IS  by  flights  of  stairs,  cither  in  the  co- 
vered walk  or  gallery,  or  in  the  porch. 
The  roof  is  nearly  flat.  It  is  made  of 
sarth  ;  or  in  houses  of  the  rich  is  a  firm- 
ly constructed  flooring,  made  of  coals, 
chalk,  gypsum,  and  ashes,  made  hard  by 
repeated  blows.  On  those  roofs  spears 
of  grass,  wheat,  or  barley,  sometiines 
spring  up  ;  but  these  are  soon  withered 
by  the  sun.  Ps.  cxxix.  6 — 8.  The 
roof  is  a  favorite  place  for  walking,  for 
10* 


repose  in  the  cool  of  the  day,  for  con- 
versation, and  for  do  vol  ion.  Note,  Matt, 
vi.  G.  On  such  a  roof  Rahab  concealed 
the  spies  (Jos.  ii.  6) ;  Samuel  talked 
with  Saul  (1  Sam.  ix.  25) ;  David  walk 
<vl  at  eventide  (2  Sam.  xi.  2) ;  and  Peter 
I'ut  up  to  pray  (Acts  x.  9.)  The  fbl 
iiwing  cut  represents  the  roof  of  a 
iiouse,  with  the  battlement,  and  a  per- 
son going  down  for  water.  Tliis  roof 
was  surrounded  with  a  balustrade,  or 
railing,  breast-high,  on  the  sides;  but 


i^i  ^kW&^>^^ill>^tJ 


vvheie  a  house  was  contigunut.  to  an- 
other, and  of  the  same  height,  the  rail- 
ing was  lower,  so  as  to  walk,  from  one 
roof  to  another.  In  cities  constructed 
in  this  manner,  it  was  possible  to  walk 
through  a  considerable  part  of  the  city 
on  the  roofs  of  the  houses.  A  breast- 
work or  railing  was  of  course  built  in 
the  same  manner  around  the  opeit  space 
in  the  centre,  to  prevent  them  from 
falhng  into  the  court  below.  This  rail- 
ing, or  breastwork,  is  what  Luke  (v. 
19,)  says  they  let  him  down  through. 
They  removed  it  probably  so  that  the 
couch  could  be  conveniently  let  down 
with  cords ;  and  standing  on  the  roof 
over  the  Saviour,  they  let  the  man 
down  directly  before  him.  The  perse- 
verance they  had  manifested,  was  the 
evide7ice  of  their  faith  or  confidence  in 
his  power  to  heal  the  sick  man. 

The  cut  at  top  of  next  page  exhibits 
the  ground  plan  of  an  eastern  dwelling, 
and  illustrates  the  account  of  the  cure 
of  the  sick  man. 

By  looking  at  this  it  may  be  easily 
seen  how  the  paralytic  was  presented 
to  Jesus.  Suppose  the  Saviour  to  be 
seated  in  the  open  court,  say  at  G, 
The  room  was  thronged.     There  wak 


114 


MATTHEW. 


[A.D.  31 


3  A.nd,  behold,  certain  of  the 
ficribes  said  within  tliemselves,  This 
man  blasphemeth. 


D      i 


-Aa.h 


o        0  G  o  '' 

open-  Court      -r 
e     Q      p     e     ° 

\CL\       f^ 


TiiiMI! 


\a-\ 

a  Doors.  B.  Forch. 

C  Harem,  or  room  for  women. 

D  Other  rooms,  for  the  family. 

E  Galleries,  or  walks  between  the  court  and  rooms. 

F  Stairs  to  the  second  story,  or  to  the  roof. 

but  one  way  of  access,  through  a.  It 
would  be  easy  to  ascend  the  stairs  at  F, 
and  go  round  on  the  gallery  till  they 
came  over  Jesus,  and  remove  a  part  of 
the  balustrade,  or  breastwork,  and  let 
him  down  directly  before  him.  1f5e  of 
good  cheer,  thy  sins  be  forgiven,  thee.  It 
may  seem  remarkable  that  since  the 
man  came  only  to  be  healed,  Jesus 
ehould  have  first  declared  his  sins  for- 
given. For  this  the  following  reasons 
may  be  suggested  :  1st.  The  man  might 
have  brought  on  this  affection  of  the 
palsy  by  a  long  course  of  vicious  indul- 
gence. Conscious  of  guilt,  he  may 
nave  feared  that  he  was  so  great  a  sin- 
ner that  Christ  would  not  regard  him. 
He  therefore  assured  him  that  his  of- 
fences were  pardoned,  and  that  he 
might  lay  aside  his  fears.  2d  Jesus 
might  be  willing  to  show  his  power  to 
forgive  sins.  Had  he  staled  it  without 
any  miracle,  the  Jews  would  not  have 
neiieved  it,  and  even  his  disciples  might 
nave  been  staggered.  In  proof  of  it,  he 
worked  a  miracle  ;  and  no  one,  there- 
fore, coidd  doubt  that  he  had  the  power. 
Tht-  miracle  was  wrought  in  express 
sftestatwn  of  the  assertion  that  he  had 
the  power  to  forgive  sins.  As  God 
would  not  work  a  miracle  to  confirm  a 
falsehood,  or  to  deceive  men,  the  miracle 
was  a  solemn  confii  mation,  on  the  part 
of  (lod,  that  Jps'.is  had  the  power  to 
forgive  sins      3d.  The  Jews  regarded 


4   And     Jesus     knowing     their 
thoughts,  "  said,  Wherefore   thin^ 
ye  evil  in  your  hearts  1 
oPs.139.2.   Jno.2.24,25.   He.4.12,13.   Re.2.23 

disease  as  the  effect  of  sin.  John  ix.  2 , 
James  v.  14,  15.  There  is  a  real  con- 
nexion between  sin  and  suffering,  as  in 
the  case  of  gluttony,  intemperate  drink- 
ing, lewdness,  debauchery.  Jesus  might 
be  wiUing  to  direct  the  minds  of  the 
spectators  tothisfact;  and  by  pointing 
them  to  a  manifest  instance  of  the  ei^ 
feet  of  sin,  to  lead  them  to  hate  and  for- 
sake it.  Diseases  are  sometunes  the 
direct  judgment  of  God  for  sin.  1  Cor. 
v.  3—5,  xi.  30 ;  2  Sam.  xxiv.  10—14. 
This  truth,  also,  Christ  might  have  been 
desirous  of  impressing  on  the  people. 

3.  This  man  hlasphemeth.  The  word 
blaspheme  originally  means  to  speak  evil 
of  any  one,  to  injure  by  words,  to 
blame  unjustly.  When  applied  to  God, 
it  means  to  speak  of  him  unjustly,  to 
ascribe  to  him  acts  and  attributes  which 
he  does  not  possess,  or  to  speak  impi- 
ously or  profanely.  It  also  means  to 
say  or  do  any  thing  by  which  his  name 
or  honor  is  insulted,  or  which  conveys 
an  impression  unfavorable  to  God.  It 
means,  also,  to  attempt  to  do  or  say 
a  thing  which  belongs  to  him  alone,  or 
which  he  only  can  do.  This  is  its 
meaning  here.  Christ  was  charged 
with  saying:  a.  thing  in  his  oivn  name, 
or  attempting  to  do  a  thing  wliich  pro- 
perly belonged  to  God ;  thus  assuming 
the  place  of  God,  and  doing  him  injury, 
as  the  scribes  supposed,  by  an  invasion 
of  his  prerogatives.  "  None,"  said 
they,  (See  Mark  and  Luke),  "  can 
forgive  sins  but  God  only."  In  this 
they  reasoned  correctly.  See  Isa.  xliii. 
25,  xliv.  22.  None  of  the  prophets  had 
this  power  ;  and  by  saying  that  he  for- 
gave sins,  Jesus  was  understood  to 
affirm  that  he  was  divine  ;  and  as  he 
proved  this  by  working  a  miracle  express- 
ly to  confirm  the  claim,  it  follows  that  he 
is  divine,  or  equal  with  the  Father. 

4.  Jesus  knowing  their  thoughts. 
Mark  says,  "Jesus  perceived  in  his 
spirit  that  they  so  reasoned."  The 
power  of  searching  the  hearts  and 
knowing  the  thoughts  of  men.  belongs 
only  to  God.  1  Chron.  xxviii.  9  ;  Rom. 
viii.  27 ;  Rev.  ii.  23  ;  Jer.  xvii.  10.  In 
claiming  this,  as  Jesus  did  here,  and 
often  elsewhere,  he  gave  clear  proofs 
of  his  omniscience.     John  ii.  24,  25. 


A.  I).  31  J 

5  For  whei.her  is  easier  to  say, 
Thy  sins  be  forgiven  thee ;  or  to 
say,  Arise,  and  walk  ^ 

6  But  that  ye  may  know  that 
the  Son  of  man  hath  power  on 
earth  to  forgive  "  sins,  (then  saith 
he  to  the  sick  of  the  palsy,)  Arise, 
take  up  thy  bed,  and  go  unto  thine 
house. 

7  And  he  arose,  and  departed  to 
his  house. 

8  But  when  the  multitude  saw 
i7,  they  marvelled,  and  glorified  * 
God,  which  had  given  such  power 
unto  men. 

9  And  '  as  Jesus  passed  forth 
from  thence,  he  saw  a  man,  named 

aMi.7.18.  JAc.4.21.  Ga.1.24.  cMar.2. 
14.  Lu.5.27,&;c. 


CHAPTER  IX. 


115 


8.  They  glorified  God.  See  Note, 
Matt.  v.  16.  To  glorify  God,  here, 
means  to  praise  him,  or  to  acknowledge 
his  power.  The  expression,  which  had 
given  such  povier  to  men,  was  a  part  of 
their  praise.  It  expresses  no  sentiment 
of  the  Evangelist  about  the  nature  of 
Christ,  but  is  a  record  of  their  feelings 
ind  their  praise. 

9.  Sitting  at  the  receipt  of  custom. 
That  is,  at  the  place  where  custom,  or 
ttibute,  was  received  ;  or  in  other  words 
he  was  a  publican,  or  tax-gatherer. 
See  Note,  Matt.  v.  47.  This  man  was 
Matthew,  the  writer  of  this  gospel. 
The  same  account  is  found  in  Mark  ii. 
14,  and  Luke  v.  27,  28.  Both  those 
evangelists  call  him  Levi.  That  it  was 
the  same  man  is  known  by  the  circum- 
stances in  which  he  was  called  being 
the  same  in  all  the  evangelists,  and  by- 
all  concurring  in  the  statement  that  our 
Saviour  was  present  at  a  feast  soon 
after  he  called  him,  and  by  the  fact  that 
Levi  is  not  memioned  in  the  catalogue 
of  the  apostles.  The  Jews  were  in  the 
habit  of  giving  several  names  to  the 
same  person.  Thus  Peter  was  also 
called  Simon  and  Cephas.  It  is  worthy 
of  remark  that  Luke  has  mentioned  a 
circumstance  favorable  to  Matthew, 
which  Matthew  himself  has  omitted. 
Luke  says,  "  Ae  left  all."  Had  Mat- 
thew said  this,  it  would  have  been  a 
commendation  of  himself,  utterly  un- 
'jke   the  evangelists.      No  men  were 


Matthew,  sitting  at  the  receipt  of 
custom :  and  he  saith  unto  him. 
Follow  me..  And  he  arose,  and  fol- 
lowed him. 

10  And  it  came  to  pass,  as  Jesus 
sat  at  meat  in  the  house,  behold, 
many  publicans  and  sinners  came 
and  sat  down  with  him  and  his 
disciples. 

11  And  when  the  Pharisees  saw 
il,  they  said  unto  his  disciples,  Why 
eateth  your  Master  with  publicans 
and  sinners'?  '' 

12  But  when  Jesus  heard  that, 
he  said  unto  them.  They  that  be 
whole  need  not  a  physician,  but 
they  that  are  sick. 

lie.]  1.10.   Lu.15.2.  IIe.5.2. 


ever   farther  from  p'-aising  themselves 
than  they  were. 

10.  And  it  came  to  pass  as  Jesus  sat 
at  meat  in  the  house.  This  feast  was 
given  to  him  by  Levi  or  Blatthew. 
Luke  V.  29.  This  is  another  circum- 
stance favorable  to  Matthew,  but  omit- 
ted by  him,  and  recorded  by  Luke; 
showing,  also,  that  the  apostles  were 
averse  to  praising  themselves.  To  re- 
ceive Christ  hospitably  and  kindly  was 
a  commendable  act,  and  it  strongly 
evinces  Matthew's  freedom  from  os- 
tentation that  he  has  supposed  the  fact. 
It  thus  illustrates  the  command  of  the 
Saviour,  as  recorded  by  himself.  Matt, 
vi.  1 — 4.  ^  At  meat.  At  the  table,  at 
supper. 

11.  Why  eateth  and  drinhetk,  &c. 
To  eat  and  drink  with  others  denotes 
intimacy  and  familiarity.  The  Phari- 
sees, by  asking  this  question,  accused 
him  of  seeking  the  society  of  .^uch  men, 
and  of  being  the  companion  of  the 
wicked.  The  inference  which  they 
would  draw  was,  that  he  could  not  be 
himself  righteous,  since  he  delighted  in 
the  company  of  abandoned  men. 

12.  They  that  be  whole,  &c.  Jesus, 
in  reply,  said  that  the  whole  needed 
not  a  physician.  Sick  persons  only 
needed  his  aid.  A  physi(;ian  would 
not  commonly  be  found  with  those 
that  were  in  health.  His  proper  place 
was  among  the  sick.  So,  says  he,  '  If 
you   Pharisees  are  such  as  you  think 


116 


MATTHEW 


[A.  D.  31 


13  But  go  ye  and  learn  what  that  I  call    the  righteous,  but   sinners    to 
meaneth,  I  "  will  have  mercy,  and    repentance.  * 

not  sacrifice:  for  I  am  not  come  to        14  Then  came  to  him  the  disci.- 
aPr.21.3.   Ho.G.O.  Mi.G.8.    c.12.7.  i  Lu.24.47.   Ac.5.31.  2  Pe.3.0. 

yourselves,  already  pure  and  holy,  you 
do  not  need  my  aid.  It  would  be  of  no 
use  to  you,  and  you  would  not  thank 
me  for  it.  With  those  persons  who 
feel  that  they  are  sinners  I  may  be  use- 
ful. And  there  is  my  proper  place.' 
Or,  the  expression  may  mean,  '  I  came 
on  purpose  to  save  sinners.  My  busi- 
ness is  with  ihem.  There  are  none 
righteous ;  and  as  a  physician  is  in  his 
proper  place  v.'ith  the  sick,  so  am  I  with 
guilty  and  miserable  sinners.' 

13.  But  go  ye  and  learn,  &c.  To 
reprove  them,  and  to  vindicate  his  own 
conduct,  he  appealed  to  a  passage  of 
scripture  with  which  they  ought  to  have 
bec^  acquainted.  "  I  will  have  mercy, 
anfi.  not  sacrifice."  Hos.  vi.  6.  This 
is  not  a  declaration  on  the  part  of  God 
that  he  was  opposed  to  sacrifices  or 
offerings  for  sin:  for  he  had  appointed 
and  commanded  many,  and  had  there- 
fore expressed  his  approbation  of  them. 
It  is  a  Hebrew  mode  of  speaking,  and 
means,  I  ■prefer  mercy  to  sacrifice;  or,  / 
am  more  pleased  with  acts  of  beJievolence 
and  !xi7idness  than  with  a  mere  external 
compliance  with  the  duties  of  religion. 
Mercy,  here,  means  benevolence  or 
kindness  towards  others.  Sacrifices 
were  offerings  made  to  God  on  account 
of  sin,  or  as  an  e.xpression  of  thanks- 
giving. They  were  commonly  bloody 
offerings,  or  animals  slain,  signifying 
that  the  sinner  offering  them  deserved 
to  die  himself  and  pointing  to  the  great 
sacrifice  or  offering,  which  Christ  was 
to  make  for  the  sins  of  the  world.  Sa- 
crifices were  the  principal  part  of  the 
worship  of  the  Jews,  and  hence  came 
to  signify  external  worship  in  general. 
This  is  the  meaning  of  the  word  here. 
The  sense  in  which  our  Saviour  apphes 
it  is  this :  You  Pharisees  are  exceed- 
ingly tenacious  of  the  external  duties 
of  religion.  But  God  has  declared  that 
he  prefers  benevolence  or  mercy  to 
those  external  duties.  It  is  proper, 
therefore,  that  I  should  associate  witli 
einners  for  the  purpose  of  doing  them 
good.  IT  I  came  not  to  call  the  righteous, 
&c.  No  human  beings  are  bv  nature 
righteous.  Ps.  xiv.  3:  Rom.  I.'l8 — 32, 
lii.  10 — 18.     The  Pharisees,  however. 


pretended  to  be  righteous.  Christ  might 
nave  meant  by  this  answer  that  it  was 
not  the  design  of  his  coming  to  call 
such  persons  to  repentance,  knowing 
that  they  would  spurn  his  efforts,  and 
that,  to  a  gi-eat  extent,  they  would  be 
vain  :  or,  more  probably,  he  meant  to 
affirm  that  his  proper  and  only  busi- 
ness was  to  call  to  repentance  such 
men  as  he  was  now  with.  He  came 
to  seek  and  save  such,  and  it  was  his 
proper  business,  therefore,  to  associate 
with  them.  "T  Eepentance.  Note,  Matt, 
iii.  2. 

14 — 17.  Then  came  the  disciples  of 
John,  &c.  See  also  Mark  u.  18—22; 
Luke  V.  33—39.  That  is,  of  John  the 
Baptist.  It  is  probable  that  they  had 
understood  that  John  was  the  forerun- 
ner of  the  Messiah  ;  and  if  such  was 
the  case,  they  could  not  account  for 
the  fact  that  there  was  such  a  difference 
between  them  and  the  disciples  of  Je- 
sus. The  Pharisees  fasted  often,  regu- 
larly twice  a  week,  besides  the  great 
national  davs  of  fasting.  Luke  x-dii.  12. 
See  Note  "Matt.  vi.  16—18.  Tliis  was 
the  estabhshed  custom  of  the  land,  and 
John  did  not  feel  himself  authorized  to 
make  so  great  a  change  as  to  dispense 
with  it.  They  were  desirous  of  know 
ing,  therefore,  why  Jesus  had  done  it. 

Besides,  it  is  probable  that  this  ques- 
tion was  put  to  him  when  John  was  in 
prison ;  and  his  disciples,  involved  in 
deep  grief  on  account  of  it,  observed 
days  of  fasting.  Fasting  was  the  natu- 
ral expression  of  sorrow,  and  they 
wondered  that  the  followers  of  Jesus 
did  not  join  with  them  in  lamenting  the 
captivity  of  him  who  was  the  forerun 
ner  and  baptizer  of  their  Lord. 

Christ,  in  reply  to  them,  used  three 
illustrations,  all  of  thciu  going  to  esta- 
blish the  same  thing,  that  we  should  oh 
serve  a  fitness  and  propriety  in  thi?igs. 
The  first  is  taken  from  a  marriage. 
The  children  of  the  bride-chamber— 
that  is,  the  bridemen,  or  me?i  who  had 
the  special  care  of  the  hridal  chamber, 
and  who  tvere  therefore  his  special 
friends  —  do  not  lliink  of  fasting  while 
he  is  with  them.  With  tliem  it  is  a 
time  of  festivity    and    rejoicing;    ant' 


A..  D.31.] 


CHAPTER  IX. 


117 


pies  of  John,  saying,  Why  do  we 
and  the  Pharisees  fast  oft,  but  thy 
disciples  fast  not  1 

15  And  Jesus  said  unto  them,  Can 
tlie  children  of  the  bride-chamber 
mourn,  as  long  as  the  bridegroom  "is 
with  them  ]  but  the  days  will  come 
when  the  bridegroom  shall  be  taken 
from  them,  and  then  shall '  they  fast. 

16  No  man  putteth  a  piece  of 
a  c.2o.l,10.   Juo.3.29.  rve.21.2.      6  Is.22.12. 

mourning  would  not  be  appropriate. 
When  he  is  removed,  or  taken  away, 
then  their  festivity  will  be  ended,  and 
then  will  be  the  proper  time  of  sorrow. 
So,  says  he,  John,  your  friend  and 
teacher,  is  in  captivity.  With  you  it  is 
a  time  of  deep  grief,  and  it  is  fu  that 
you  should  fast.  I  am  with  my  disci- 
ples. It  is,  with  them,  a  time  of  joy. 
It  is  not  fit  that  they  should  use  the 
tokens  of  grief,  and  fast  now.  When 
I  am  taken  away,  it  will  then  be  pro- 
per that  tliey  should  fast.  For  an  ac- 
count of  the  ceremonies  of  an  eastern 
marriage,  see  Note,  Matt.  xxv.  1 — 13. 

16.  iVb  Tna?i  putteth  a  piece  of  new 
chth,  &.C.  A  second  illustration  was 
drawn  from  a  well-known  fact,  show- 
ing also  that  there  was  a  propriety  or 
fitness  of  things.  None  of  you,  says 
he,  in  mending  an  old  garment,  would 
take  a  piece  ot  entire  new  cloth.  There 
would  be  a  waste  in  it.  An  old  piece, 
or  a  piece  like  the  garment,  would  be 
better.  The  word  here  translated  new, 
in  the  original  means  rude,  undressed, 
or  not  fulled  or  cleansed  by  the  cloth- 
dresser.  In  this  state,  if  applied  to  an 
old  garment,  and  if  wet,  it  would  coti- 
tract  and  draw  ofl'a  part  of  the  garment 
to  which  it  was  attached,  and  thus  make 
the  rent  worse  than  it  was.  So,  says 
he,  my  7iew  doctrines  do  not  match  with 
the  old  rites  of  the  Pharisees.  There 
is  a  fitness  of  things.  Their  doctrines 
required  much  fasfing.  In  my  system 
it  would  be  incongruous;  and  if  my  new 
doctrines  were  to  be  attached  to  their 
old  ones,  it  would  only  make  the  matter 
worse. 

17.  Neither  do  men  put  new  wine, 
&c.  The  third  illustration  was  taken 
froTH  wine  put  into  bottles.  Bottles, 
in  eastern  nations,  were  made,  and  are 
atill,  of  skins  of  beasts.  Generally  the 
ekin  was  taken  entire  from  a  sheep  or 


new  cloth  unto  an  old  garment; 
for  that  which  is  put  in  to  fill  it  up 
taketh  from  the  garment,  and  the 
rent  is  made  worse. 

17  Neither  do  men  put  new  wine 
into  old  bottles;  else  '  the  bottles 
break,  and  the  wine  runneth  out, 
and  the  bottles  perish  :  but  they 
put  new  wine  into  new  bottles,  and 
both  are  preserved. 

1  or,  rau>,  or,  unwrought  cloth,     c  Job  32.19. 

a  goat,  and,  properly  prepared,  was 
filled  with  wine  or  water.  They  are 
still  used,  because,  in  crossing  deserts 
of  sand,  they  have  no  other  convey- 
ances but  camels,  or  other  beasts  of 
burden.  It  would  be  difficult  for  them 
to  carry  glass-bottles  or  kegs  on  them. 
They,  therefore,  fill  two  skins,  and 
fasten  them  together,  and  lay  them 
across  the  back  of  a  camel,  and  thus 
carry  wine  or  water  to  a  great  distance. 
They  were  of  course  of  different  sizes, 
as  the  skins  of  kids,  goats,  or  oxen 
might  be  used.  Bruce  describes  par- 
ticularly a  bottle  which  he  saw  in  Ara- 
bia, made  in  this  manner,  of  an  ox-skin, 
which  would  hold  sLxty  mUous,  and 
two  of  which  were  a  load  for  a  camel. 
By  long  usage,  however,  they  of  course 
became  tender,  and  would  be  easily 
ruptured.  New  wine,  put  into  them, 
would  ferment,  and  swell  and  burst 
them  open.  New  skins  or  bottles 
would  yield  to  the  fermenting  wine, 
and  be  strong  enough  to  hold  it  from 
bursting.  So,  says  Christ,  there  is  a 
fitness  or  propriety  of  things.  It  is  not 
fit  that  my  doctrine  should  be  attached 
to,  or  connected  with,  the  old  and  cor- 
rupt doctrines  of  the  Pharisees.  New 
things  should  be  put  together,  and  made 
to  match. 

This  account  of  eastern  bottles  may 
illustrate  the  following  passages  in  the 
Bible.  The  Gibeonites  took  "wine 
bottles,  old,  and  rent,  and  bound  up." 
Josh.  Lx.  4.  "My  belly  is  ready  to 
burst,  hke  new  bottles."  Job  xx.xii.  19. 
"  I  am  become  like  a  bottle  in  the 
smoke,"  Ps.  cxLx.  83;  i.  e.,  hke  a  bot- 
tle of  skin  hung  up  in  a  tent  filled  with 
smoke.  The  following  cut  is  copied 
from  a  fragment  of  the  Antiquities  of 
Herculaneum,  and  represents  a  young 
woman  pouring  \vine  from  a  bottle  iairo 
a  cup. 


118 


MATl'HEW. 


[A.  D.  31 


18  While  "  he  spalce  these  things  I      19  And  Jesus  arose  and  follow 
unto    thenn,  behold,    there    came  a  I  ed  him,  and  so  did  his  disciples, 
lertain  ruler  and  worshipped  hini,  j      20  And,"^  behold,  a  woman,  which 


saying.  My  daughter  is  even  now 
dead  :  but  come  and  lay  thy  hand 
upon  her,  and  she  shall  live.  * 
fi  Mat.5.22.    Lu.8.41,&c.      J  Jno.11.22.25. 


18 — 26.  The  account  contained  in 
these  verses  is  also  recorded,  with 
Eome  additional  circumstances,  in  Mark 
V.  22 — 43,  and  Luke  viii.  41 — 56. 

18.  There  came  a  certain  ruler. 
Mark  and  Luke  say  that  his  name  was 
Jairus,  and  that  he  was  a  ruler  of  the 
synagogue;  that  is,  one  of  the  elders  to 
whom  was  committed  the  care  of  the 
synagogue.  See  Note,  Matt.  iv.  23. 
^  AtkI  worshipped  him.  That  is,  fell 
down  before  him,  or  e.xpressed  his  re- 
spect for  him  by  a  token  of  profound 
regard.  See  Note,  Matt.  ii.  2.  If  My 
daughter  is  even  now  dead.  Luke  says 
that  this  was  his  only  daughter,  and 
that  she  was  twelve  years  of  age.  Mark 
and  Luke  say  that  she  was  at  the  point 
if  death,  and  that  information  of  her 
ictual  death  was  brought  to  him  by 
ane  who  was  sent  by  the  ruler  of  the 
synagogue,  while  Jesus  was  going. 
Matthew  combined  the  two  facts,  and 
Btated  the  representation  which  was 
made  to  Jesus,  without  stopping  parti- 
cularly to  exhibit  the  manner  in  which 
it  was  done.  In  a  summary  way  he 
savs  that  the  ruler  communicated  the 
information.  Luke  and  Mark,  dwell- 
ing more  particularly  on  the  circum- 
stances, state  at  length  the  way  in 
which  it  was  done ;  that  is,  by  himself 
stating,  in  a  hurry,  that  she  was  about 


was  diseased  with  an  issue  of  blood 
twelve  years,  came  behind  him,  and 
touched  the  hem  of  his  garment : 
c  Mar.5.2o.  Lu.8.43. 

to  die,  or  dying,  and  then  in  a  few  mo- 
ments sending  word  that  she  was  dead. 
The  Greek  word,  rendered  is  even  nout 
dead,  does  not  of  necessity  mean,  as 
our  translation  would  express,  that  she 
had  actually  expired,  but  only  that  she 
was  dying  or  about  to  die.  Compare 
Gen.  xlviii.  21.  It  is  Ukely  that  a  fa- 
ther, in  these  circumstances,  would  use 
a  word  as  nearly  expressing  actual  death 
as  would  be  consistent  with  the  fact 
that  she  was  alive.  The  passage  may 
be  expressed  thus  :  '  My  daughter  was 
so  sick  that  she  must  be,  by  this  time, 
dead.'  ^  Come  and  lay  thy  hand  upon 
her.  It  was  customary  for  the  Jewish 
prophets  in  conferring  favors,  to  lav 
their  hand  on  the  person  benefited. 
Jesus  had  probably  done  so  also,  and 
the  ruler  had  probably  witnessed  the 
fact. 

20.  And  behold  a  woman,  &c.  This 
disease  was  by  the  Jews  reckoned  un- 
clean (Lev.  XV.  25,)  and  she  was  un- 
willing to  make  personal  apphcation  to 
Jesus,  or  even  to  touch  his  person 
The  disease  was  regarded  as  incurable 
She  had  expendea  all  her  property 
and  grew  worse.  Mark  v.  26.  If  Touch 
ed  the  hem  of  his  garment.  This  gar- 
ment was  probably  the  square  garment 
which  was  thrown  over  the  shoulders 
Note,  Matt.  v.  40.  This  was  sur- 
rounded by  a  border,  or  fringe ;  and 
this  fringe,  or  the  loose  threads  hang 
ing  down,  is  vyhat  is  meant  by  the  hem. 
The  Jews  were  commanded  to  wear 
this  in  order  to  distinguish  them  from 
other  nations.  See  Num.  xv.  38,  39; 
Deut.  xxii.  12. 

Mark  says  that  the  woman,  fearine 
and  trembling,  came  and  told  him  all 
the  truth.  Perhaps  she  feared  that, 
from  the  impure  nature  of  her  disease, 
he  would  be  offended  that  she  touched 
him.  T  Be  of  good  comfort.  Jesus 
silenced  her  fears,  commended  her 
faith,  and  sent  her  away  in  peace.  He 
used  an  endearing  appellation,  caUine 
her  daughter,  a  word  of  tenderness  and 
affection,  and  dismissed  her  who  had 


A.  D.  31.]  CHAPTER  IX.  liy 

21  For  she  saiil  within  herself,  !  the  woman  was  made  whole  from 
If  I  may  but  touoii  his  garment,  "  I  j  that  hour.  <= 

shall  be  whole.  23  And  *  when  Jesus  came  into 

22  But  Jpsus  turned  him  about ;  ;  the  ruler's  house,  and  saw  llie  ' 
and  when  he  saw  her,  he  said,  minstrels  and  the  people  makino-  a 
Daughter,  be  of  good  comfort;  thy  ,  noise. 

*  faith  hath  made  thee  whole.     And:      21    He    said    unto   them.    Give 

aAc.19.12.  frLu.7.50.  17.19.  18.42.  Ac!  c  Jno.4.53.  d  Mar.5.38.  Lu.8.5].  eSCk 
14.9.  35.25. 


bsen  twelve  long  and  tedious  years  la- 
boring under  a  weakening  and  oflbnsive 
disease,  now  in  an  instant  made  whole. 
Her  faith,  her  strong  confidence  in  Je- 
sus, had  been  the  means  of  her  restora- 
tion. It  was  the  power  of  Jesus  that 
cured  her ;  but  that  power  would  not 
have  been  e.xerted  but  in  connexion 
with  faith.  So  in  the  solvation  of  a 
sinner.  No  one  is  saved  who  does  not 
beUeve;  but  faith  is  the  instrument,  dind 
not  the  power,  that  saves. 

23.  And  when  Jesus  came  in,  die. 
Jesus  admitted  only  three  of  his  dis- 
ciples, Peter,  James,  and  John  the  bro- 
ther of  James,  and  the  father  and  mother 
of  the  damsel,  to  go  in  with  him  where 
the  corpse  lay.  Mark  v.  37 — iO.  It 
was  important  that  there  should  be 
witnesses  of  the  miracle,  and  he  chose 
a  sufficient  number.  Five  witnesses 
were  enough  to  establish  the  fact.  The 
witnesses  were  impartial.  The  fact  that 
she  was  dead  was  established  beyond  a 
doubt.  Of  tliis  the  mourners,  the  pa- 
rents, the  messengers,  the  people  were 
satisfied.  If  she  was  presented  to  the 
people  alive,  the  proof  of  the  miracle 
was  complete.  The  presence  of  more 
than  the  five  witnesses  would  have 
made  the  scene  tumultuous,  and  have 
been  less  satisfactory  evidence  of  the 
fact  of  the  restoration  of  the  child.  Five 
sober  witnesses  are  always  better  than 
tile  confused  voices  of  a  rabble.  These 
were  the  same  disciples  that  were  with 
him  in  the  mount  of  transfiguration  and 
garden  of  Gethsemane.  Mark  ix.  2, 
and  xiv.  33.  2  Pet.  i.  17,  18.  IT  He 
saw  the  minstrels  and  the  people  making 
a  noise.  Minstrels  are  persons  who 
play  on  instruments  of  music.  The 
people  of  the  East  used  to  bewail  the 
dead  by  cutting  the  flesh,  tearing  the 
hair,  and  crying  bitterly.  See  Jer.  Lx. 
17,  xvi.  6,  7;  Ezek.  xxiv.  17.  The  ex- 
pressions of  grief  at  the  death  of  a 
friend,  in  eastern  countries,  are  ex- 
treme.    A.S  soon  as  a  person  dies,  all 


the  females  in  the  family  set  up  a  loud 
and  doleful  cry.  They  continue  it  as 
long  as  they  can  without  taking  breath, 
and  the  shriek  of  wailing  dies  away  hi 
a  low  sob.  Nor  do  the  relatives  satisfy 
themselves  with  these  expre.ssions  of 
violent  grief  They  hire  persons  of 
both  sexes,  whose  employment  it  is  to 
mourn  forthe  dead  in  the  like  frantic 
manner.  See  Amos  v.  16  ;  Jer.  ix.  20. 
They  sing  the  virtues  of  the  deceased, 
recount  his  acts,  dwell  on  his  beauty, 
strength,  or  learning;  on  the  comforts 
of  his  family  and  home,  and  in  doleful 
strains  ask  him  why  he  left  his  family 
and  friends.  To  ail  tliis  they  add  soft 
and  melancholy  music.  They  employ 
minstrels  to  aid  their  grief,  and  increase 
the  expression  of  their  sorrow.  Thi.» 
violent  grief  continues,  commonly,  cighi 
days.  In  the  case  of  a  king,  or  othei 
very  distinguished  personage,  it  is  pro- 
longed through  an  entire  month.  This 
grief  docs  not  cease  at  the  house  ;  it  is 
exhibited  in  the  procession  to  the  grave ; 
and  the  air  is  rent  with  the  wailmgs  of 
real  and  of  hired  mourners. 

The  Jews  were  forbidden  to  tear  their 
hair  and  cut  their  flesh.  See  Lev.  xix. 
28;  Deut.  xiv.  1.  They  showed  their 
grief  by  howling,  by  music,  by  conceal- 
ing the  chin  with  their  garment,  by 
rending  the  outer  garment,  by  refusing 
to  wash  or  anoint  themselves,  or  to  con- 
verse with  people,  by  scattering  ashes 
or  dust  in  the  air,  or  by  lying  down  in 
them.  Job  i.  20,  ii.  12;  2  Sam.  i.  2 — 1, 
xiv.  2,  XV.  30;  Mark  xiv.  63.  The  ex- 
pressions of  grief,  therefore,  mentioned 
on  this  occasion,  though  excessive  and 
foolish,  were  yet  strictly  in  accordance 
with  eastern  customs. 

24.  The  maid  is  not  dead,  hut  sleepeik. 
It  cannot  be  supposed  that  our  Lord 
means  literally  to  say  that  the  child 
was  not  dead.  Every  possible  evidence 
of  her  death  had  been  given,  and  he 
acted  on  that  himself,  and  conveyed  to 
the  people  the  idea  that  he  raised  hor 


120 


MA'ITHEW, 


lA.  D.31 


place  ;  for  the  maid  is  not  dead,  » 
but  sleepeth.  And  they  laughed 
him  to  scorn. 

25  But  when  the  people  were 
put  forth, ''  he  went  in,  and  took  her 
by  the  hand,  and  the  maid  arose, 

26  And  '  the  fame  hereof  went 
abroad  into  all  that  land. 

27  And  when  Jesus  departed 
thence,  two  blind  men  followed 
him,  crying,  and  saying,  Thou 
Don  of  David,  '  have  mercy  on  us. 

28  And  when  he  was  come  into 
the  house,  the  blind  men  came  to 
him :  and  Jesus  saith  unto  them, 
Believe  ye  that  I  am  able  to  do  this] 
They  said  unto  him.  Yea,  Lord. 

29  Then  touched  he  their  eyes, 
saying.  According  to  your  faith  be 
it  unto  you. 

30  And  their  eyes  were  opened  : 
and  Jesus  straitly  charged  them, 
saying.  See  that  no  man  know  ^  it. 

31  But   they,   when    they   were 

o  Ac.20.10.  J  2Ki.4.33,&c.  ^  or,  this 
fame.  c  c.15.22.  20.30,31.  <ils.42.2.  52.13. 
C.12.1C. 


from  the  dead.  He  meant  to  speak  in 
opposition  to  their  opinions.  It  is  not 
unlikely  that  Jairus  and  the  people  fa- 
vored the  opinions  of  the  Sadducees, 
and  that  they  understood  by  her  being 
dead  that  she  had  ceased  to  be,  and  that 
she  would  never  be  raised  up  again.  In 
oppositioH  to  this  he  used  the  expression 
she  sleepeth  ;  afhrming  mildly  both  that 
the  body  was  dead,  and  implying  that 
her  spirit  still  lived,  and  that  slie  would 
be  raised  up  again.  A  similar  mode  of 
speaking  is  seen  in  John  xi.  11 :  "  Our 
friend  Lazaius  sleepeth.^'  The  sacred 
writers,  who  hold  the  doctrine  of  the 
resurrection,  often  spoke  of  the  dead  as 
fleeping.  2  Peter  iii.  4  ;  Acts  vii.  60 ; 
1  Cor.  XV.  6,  18;  1  Thess.  iv.  13  —  15. 
The  meaning  of  this  passage,  then,  is, 
the  maid  has  not  ceased  to  exist ;  but 
though  her  body  is  dead,  yet  her  spirit 
lives,  and  she  sleeps  in  the  hope  of  the 
resurrection,  "i  Laughed  him  to  scorn. 
Derided  him,  ridiculed  him. 

25.  He  went  in.  With  the  father,  and 
mother,  and  three  disciples.  Mark  v. 
■^7 — 40.   ^  The  maid  arose.   She  return- 


departed,  spread   abroad  his    famo 
in  all  that  country. 

32  As  they  went  out,  behold, 
they  brought  to  him  a  dumb  man  ' 
possessed  with  a  devil. 

33  And  when  the  devil  was  casi 
out,  the  dumb  spake:  i  and  the 
multitudes  marvelled,  saying.  It  was 
never  so  seen  in  Israel. 

34  But  the  Pharisees  said.  He 
casteth  out  devils  through  the  prince 
of  the  devils. 

35  And  *  Jesus  went  about  all 
the  cities  and  villages,  teaching  in 
their  synagogues,  and  preaching 
the  gospel  of  the  kingdom,  and 
healing  every  sickness  and  every 
disease  among  the  peojile. 

36  But  when  he  saw  the  multi- 
tudes, he  was  moved  with  compas- 
sion on  them,  because  they  ^  faint- 
ed, and  were  scattered  abroad,  as 
sheep  •  having  no  shepherd. 


ec. 12.22.  Lu.il. 14.  /Is.35.6.  ^c.12.24 
Mar.3.22.  Lu.11.15.  A  c.4.23.  ^  or,  were  tired, 
and  lay  down.  iNu.27.17.  1  Ki.22.17.  Ezp 
34.5.  Zec.10.2. 


ed  to  life.  There  could  be  no  deception 
here.  Parents  could  not  be  imposed 
on  in  such  a  case.  Nor  could  such  a 
multitude  be  deceived.  The  power  of 
Jesus  was  imdoiibtedly  shown  to  be 
sufficient  to  raise  the  dead.  If  he  can 
restore  the  body  to  hfe,  he  can  also  the 
soul.  A  word  from  him  can  restore  the 
soul  to  immortal  life,  so  that  it  shall 
never  see  death. 

27.  Son  of  David.  By  the  Son  of 
David  the  Jews  meant  the  Messiali. 
He  was  the  Son  or  descendant  of  Davia 
by  way  of  eminence.  Isa.  ix.  7 ;  Luke 
i.  32  ;  Matt.  i.  1  ;  and  Rev.  xxii.  16. 

28.  And  when  he  vias  come  info  the 
hoiise.  He  went  into  a  house  probably 
to  avoid  the  tumult  and  publicity  of  the 
street.  He  sought  privacy,  and  was 
unwilling  to  make  any  commotion. 

34.  Prince  of  the  devils.  That  is, 
Beel-Zebub.     "See  Note,  Matt.  xii.  24. 

35.  The  gospel  of  the  hingdom.  Thai 
is,  the  good  news  of  the  reig?i  of  God,  or 
the  good  news  of  the  advent  and  reign 
of  the  Messiali.   Matt.  iii.  2. 

36.  Because  they  fainted.     The  vv»>rtJ 


A.D.31.] 


CHAPTER  IX. 


121 


37  Then  saith  he  unto  his  dis- [      38  Pray  ye  therefore    the   Lord 
ciples,  The  harvest  °  truly  is  plen-   of  the  harvest,   that  he  will   send 
tbous,  but  the  labourers  are  few  :         forth  '  labourers  into  his  harvest. 
aLu.lO.i;.  Jno.4.a5.  6  Ps.63.11. 


used  here  refers  to  the  weariness  and 
fatigue  which  resuhs  from  labor  and 
l.eing  burdened.  He  saw  the  people 
urdened  with  the  rites  of  religion  and 
•he  doctrines  of  the  Pharisees  ;  sinking 
lowii  under  their  ignorance  and  tradi- 
tions, and  neglected  by  those  who  ought 
to  have  been  enhghtened  teachers ; 
scattered  and  driven  out  without  care 
and  attention.  With  great  beauty  he 
compares  them  to  sheep,  wandering 
rtdthout  a  shepherd.  Judea  was  a  land 
•jf  flocks  and  herds.  The  faithful  shep- 
herd, by  day  and  night,  was  with  his 
flock.  He  defended  it,  led  it  to  green 
pastures,  and  beside  the  still  waters. 
Without  his  care  they  would  stray 
away.  They  were  in  danger  of  wild 
beasts.  They  panted  in  the  summer 
sun,  and  knew  not  where  was  the  cool- 
ing shade  and  stream.  So,  said  he,  is 
it  with  this  people.  No  wonder  that  the 
compassionate  Redeemer  was  moved 
with  pity  ! 

37.  The  harvest  truly  is  •plenteous, 
&c.  Another  beautiful  nnage.  A  wav- 
ing field  of  golden  ^rain  invites  many 
rrapers,  and  demands  haste.  By  the 
harvest,  here,  he  meant  that  the  multi- 
tur-e  of  people  that  flocked  to  his  min- 
is'r.y  was  great.  The  people  expected 
tlie  Messiah.  They  were  prepared  to 
eceive  the  gospel.  But  the  laborers 
vere  few.  Few  were  engaged  in  in- 
structing the  multitude.  He  directed 
them,  therefore,  to  pray  to  the  Lord  of 
the  harvest  to  send  forth  reapers.  God 
is  the  proprietor  of  the  great  harvest  of 
the  world,  and  he  only  can  send  men 
to  gather  it  in. 

REMARKS. 

1st.  We  are  presented  with  an  in- 
stance of  proper  perseverance  in  com- 
ing to  Christ.  Vs.  1,  2.  Nothing  was 
suffered  to  prevent  the  purpose  of  pre- 
senting the  helpless  paralytic  to  the 
Saviour.  So  the  poor  helpless  sinner 
should  come.  No  obstacle  should  pre- 
/ent  him.  He  should  lay  himself  at 
lis  feet,  and  feel  that  Jesus  holds  over 
lim  the  power  of  life  and  death,  and 
nat  no  other  being  can  save. 

2d.  Jesus  has  the  power  to  forgive 
ms.  Ver.  6.  He  claimed  it,  and  work- 
)1 


ed  a  miracle  to  prove  it.  If  he  had  it 
then,  he  has  it  still.  To  him,  then,  the 
lost  sinner  may  come,  with  the  assu- 
rance that  as  he  freely  then  exerted  that 
power,  so  he  is  ever  the  same,  and  will 
do  it  7WW. 

3d.  Jesus  Christ  is  divine.  Nothing 
could  prove  it  more  clearly  than  the 
power  to  pardon  rebels.  God  only  can 
pronounce  what  shall  be  done  with 
transgressors  of  his  law.  Isa.  xliii.  25. 
He  that  claims  this  right  must  be  either 
an  impostor  or  God.  But  no  impostor 
ever  yet  worked  a  miracle.  Jesus  was 
therefore  divine.  He  can  save  to  the 
uttermost  all  that  come  to  God  through 
him. 

4t!i.  We  see  here  the  proper  rule  to 
be  observed  in  mingling  with  the  wick- 
ed. Vs.  10 — 13.  it  should  not  be  of 
choice,  or  for  pleasure.  We  should  not 
enter  into  their  follies  or  vices.  We 
should  not  seek  enjoyment  in  their  so- 
ciety. We  should  mingle  with  them 
simply  to  transact  necessary  business, 
and  to  do  them  good,  a7id  no  further. 
Ps..i.  1. 

5th.  In  the  case  of  the  ruler  and  the 
woman  that  was  diseased  we  have  a 
strong  instance  of  the  nature  of  faith. 
They  came  not  doubting  his  power — 
fully  assured  that  he  was  able  to  heal. 
So  all  genuine  behevers  come  to  him. 
They  doubt  not  his  power  or  wiUing- 
nc"ss  to  save  them.  Poor,  and  lost,  and 
ruined  by  sin,  and  in  danger  of  eternal 
death,  they  come.  His  heart  is  open. 
He  puts  forth  his  power,  and  the  soul 
is  healed,  and  the  sin  and  danger  gone. 

6th.  The  young  must  die,  and  may 
die  in  early  life.  ver.  18.  Very  short 
graves  are  in  every  burying-ground. 
Thousands  and  millions,  not  more 
than  twelve  years  of  age,  have  died. 
Thousands  and  millions,  not  more  than 
twelve  vears  of  age,  are  yet  to  die. 
Many  of  these  may  be  taken  from  Sun- 
day schools.  Their  class,  their  teacher 
— their  parents,  sisters,  and  brothers — 
must  be  left,  and  the  child  be  carried  to 
-he  grave.  Many  children  of  that  age, 
that  have  been  in  Sunday  schools,  have 
died  happy.  They  loved  the  Saviour, 
and  they  were  ready  to  go.     Jesus  waa 


122 


MATTHEW. 


[A.  D.  31. 


CHAPTER  X. 

AND  when  hs  had  called  unto 
him  his  twelve  disciples,  he  " 
gave    them    power    against  '    un- 
a  Mar.3.13,]4.    C.7,&c.    Lu.9.1,&c.        i  or, 


near  to  them  when  they  died,  and  they 
are  now  in  heaven.  Of  every  child  we 
may  ask,  are  you  ready  also  to  go  when 
God  shall  call  you  ?  Do  you  love  the 
Lord  Jesus  so  as  to  be  willing  to  leave 
all  your  friends  here,  and  go  to  him  ? 

7th.  Jesus  can  raise  up  the  dead,  and 
he  will  raise  up  all  that  love  him.  Ver. 
23.  Many  little  children  will  be  raised 
ip  to  meet  him  in  the  last  great  day. 
He  shall  come  in  the  clouds.  The  an- 
2el  shall  sound  a  trumpet,  and  all  the 
dead  shall  hear.  All  shall  be  raised  up 
and  go  to  meet  him.  All  that  loved 
him  here  will  go  to  heaven.  All  that 
were  wicked,  and  did  not  love  him  here, 
will  go  to  everlasting  suffering. 

8th.  We  see  the  duty  of  praying  for 
the  conversion  of  the  world.  Ver.  37, 
38.  The  harvest  is  as  plenteous  as  it 
was  in  the  time  of  Christ.  More  than 
six  hundred  millions  are  still  without 
the  gospel.  And  there  are  not  yet  many 
laborers  to  go  into  the  harvest.  The 
world  is  full  of  wickedness,  and  God 
only  can  qualify  those  who  shall  go  and 
preach  the  gospel  to  the  dark  nations 
of  the  earth.  Without  ceasing,  we 
ought  to  entreat  of  God  to  pity  the  na- 
tions, and  to  send  faithful  men,  who 
shall  tell  them  of  a  dying  Saviour. 

CHAPTER  X. 

1.  And  whe?i  he  had  called  unto  him 
his  twelve  disciples,  &c.  This  accotmt 
of  sending  the  apostles  forth  is  recorded 
also  in  Mark  vi.  7 — 11,  and  Luke  ix.  1 
-6.  Mark  says  that  he  sent  them  out 
two  and  two.  This  was  a  kind  arrange- 
ment, that  each  one  might  have  a  com- 
panion ;  and  that  they  might  visit  more 
places,  and  accomplish  more  labor,  than 
if  they  were  all  together.  These  twelve 
were  the  original  number  of  apostles. 
The  word  apostle  means  one  that  is 
gent,  and  was  given  to  them  because 
they  were  sent  forth  to  preach  the  gos- 
pel. They  were  ambassadors  of  Christ. 
To  this  number  Matthias  was  after- 
wards added,  to  supply  the  place  of  Ju- 
das. Acts  i.  26.  And  Paul  was  spe- 
cially called  to  bo   an  apostle   to   the  I 


clean  spirits,  to  cast  them  out,  and 
to  heal  all  nianner  of  sickness  and 
all  manner  of  disease. 

2    Now    the     names    '    of    the 
6  Lu.6.13. 


Gentiles,  Rom.  i.  1 ;  1  Cor.  xv.  8,  9 ; 
Gal.  i.   1.     So  that  there  were  in  al] 

fourteen  apostles. 

In  selecting  twelve  al  first,  it  is  proba- 
ble that  he  was  somewhat  guided  by 
the  number  of  the  tribes  of  Israel. 
Twelve  was,  with  them,  a  well-known 
number,  and  it  was  natural  that  he 
should  select  one  for  every  tribe.  Their 
office  was  clearly  made  known.  They 
were  to  heal  the  sick,  raise  the  dead, 
preach  the  gospel,  &c.  They  were  to 
be  with  him,  receive  his  instructions, 
learn  the  nature  of  his  religion,  be  wit- 
nesses of  his  resurrection,  and  bear  his 
gospel  then  around  the  globe.  The 
number  twelve  was  the  best  for  these 
purposes  that  could  be  selected.  It  was 
sufficiently  large  to  answer  the  purpose 
of  testimony ;  and  it  was  so  small  as 
not  to  be  disorderly,  or  easily  divided 
into  parties  or  factions.  They  were  not 
learned  men,  and  could  not  be  supposed 
to  spread  their  religion  by  art,  or  talents. 
They  were  not  men  of  wealth,  and 
could  not  6r?5e  men  to  follow  them. 
They  were  not  men  of  rank  and  office, 
and  could  not  compel  men  to  believe. 
They  were  just  such  men  as  are  always 
found  the  best  witnesses  in  courts  ol 
justice — plain  men,  of  good  sense,  of 
fair  character,  of  great  honesty,  and 
with  favorable  opportunities  of  ascer- 
taining the  facts  to  which  they  bore 
witness.  Sucli  men  every  body  be- 
lieves, and  especially  when  they  are 
willing  to  lay  down  their  hves  to  prove 
their  sincerity. 

It  was  important  that  he  should 
choose  them  early  in  his  ministry,  that 
they  might  be  fully  acquainted  with 
him ;  might  treasure  up  his  mstruc 
tions,  and  observe  his  manner  of  life 
and  his  person,  that  by  having  been 
long  acquainted  with  him  they  might 
be  able  to  testify  to  his  identity,  and  bo 
competent  witnesses  of  his  resurrection. 
No  witnesses  were  ever  so  well  quali- 
fied to  give  testimony  as  they  ;  and  none 
ever  gave  so  much  evidence  of  tliei; 
sincerity  as  they  did.    See  Actsi.  21,  22. 

2.  The  account  which  follows  is  more 


A.  D.  31.] 


CHAPTER  X. 


128 


twelve  apostles  are  these :  The  first, 
Simon,  who  is  called  Peter,  and 
Andrew  his  hrother  :  James  the  son 
of  Zebedee,  and  John  his  brother; 
3  Philip,  and  Bartholomew  ; 
Thomps,  and    Matthew  the   publi- 


fiilly  given  in  Mark  iii.  13 — 18,  and 
Lulie  vi.  12 — 19.  Both  of  those  evan- 
gelists have  recorded  the  circumstances 
of  their  appointment.  They  agree  in 
saying  it  was  done  on  a  mountain  ;  and, 
according  to  Luke,  it  was  done  before 
the  sermon  on  the  mount  was  deliver- 
ed, perhaps  on  the  same  mountain,  near 
CapernauiH.  Luke  adds  that  the  night 
previous  had  been  spent  in  prayer  to 
God.  See  Note  on  Luke  vi.  12.  H  Si- 
mon, who  IS  called  Peter.  Peter  means 
a  rock.  He  was  also  called  Cephas. 
John  i.  42 ;  1  Cor.  i.  12,  iii.  22,  xv.  5  ; 
Gal.  ii.  9.  This  was  a  Syro-Chaldaic 
word,  signifying  the  same  as  Peter. 
This  name  was  given  probably  in  re- 
ference to  the  resoluteness  and  firmness 
which  he  was  to  exhibit  in  preaching 
the  gospel.  Before  tlie  Saviour's  death 
he  was  rash,  impetuous,  and  unstable. 
Afterwards,  as  all  history  affirms,  he 
was  firm,  zealous,  steadfast,  and  im- 
movable. He  was  crucified  at  Rome 
\vith  his  head  downwards,  thinking  it 
too  great  an  honor  to  die  as  his  Master 
did.  See  Note,  John  xxi.  18.  '^  James 
the  son  of  Zebedee,  and  John  his  hrother. 
This  James  was  slain  by  Herod  in  a 
persecution.  Acts  xii.  2.  The  other 
James,  the  son  of  Alpheus,  was  sta- 
tioned at  Jerusalem,  and  was  the  au- 
thor of  the  epistle  that  bears  his  name. 
See  Gal.  i.  19 ;  ii.  9 ;  Acts  xv.  13.  A 
James  is  mentioned  (Gal.  i.  19)  as  the 
Lord^s  brother.  It  has  not  been  easy  to 
ascertain  why  he  was  thus  called.  He 
is  here  called  the  son  of  Alpheus,  that 
is,  of  Cleophas.  John  xix.  25.  Al- 
pheus and  Cleophas  were  but  different 
ways  of  writing  and  pronouncing  the 
same  name.  This  Mary,  called  the 
mother  of  James  and  Joses,  is  called 
the  wife  of  Cleophas.  John  xix.  25. 
II  Lcbbeus,  called  Thaddeus.  These 
cwo  words  have  the  same  signification 
'n  Hebrew.  Luke  calls  him  Judas, 
by  a  slight  change  from  the  name  Thad- 
deus. Such  changes  are  common  in  all 
writings. 

4.  Simon  the  Canaanite.     Luke  calls 
him  Simon   Zeloies,  the  zeals  us.     It  is 


can ;  James  the  son  of  Alpheus ; 
and  Lebbeus,  whose  surname  waa 
Thaddeus; 

4  Simon  the  Canaanite ;  and  Ju- 
das Iscariot,  who  also  betrayed  him. 

5  These  twelve  Jesus  sent  forth, 

probable  that  he  was  one  of  a  small  sect 
of  the  Jews  called  Zealots,  on  account 
of  peculiar  zeal  in  religion.  His  native 
place  was  probably  Cana.  Afterwards 
he  might  with  propriety  be  called  by 
either  title.  IT  Judas  Iscariot.  It  ia 
probable  this  name  was  given  to  him  to 
designate  his  native  place.  Cariolh  was 
a  small  town  in  the  tribe  of  Judah. 

5.  Into  the  v>ay  of  the  (rentiles.  That 
is,  among  the  Gentiles,  or  nowhere  but 
among  the  Jews.  The  full  time  for 
preaching  the  gospel  to  the  Gentiles 
was  not  come.  It  was  proper  that  it 
should  be  first  preached  to  the  Jews, 
the  ancient  covenant  people  of  God,  and 
the  people  among  whom  the  Messiah 
was  born.  Pie  alterv/ards  gave  them  a 
charge  to  go  into  all  the  world.  Matt, 
xxviii.  19.  IT  And  into  any  city  of  the 
Samaritans  enter  ye  not.  The  Sama- 
ritans occupied  the  country  formerly 
belonging  to  the  tribe  of  Epliraim  and 
the  half-tribe  of  Manasseh.  This  region 
was  situated  between  Jerusalem  and 
Galilee  ;  so  that  in  passing  from  the  one 
to  the  other,  it  was  a  direct  course  to 
pass  through  Samaria.  The  capital  of 
the  country  was  Samaria,  formerly  a 
large  and  splendid  city.  It  was  si- 
tuated about  fifteen  miles  to  the  north- 
west of  the  city  of  Shechem  or  Sychar 
(See  Notes  on  John  iv.  5),  and  about 
forty  miles  to  the  north  of  Jerusalem. 
For  a  description  of  this  city,  see  my 
Notes  on  Isaiah,  xxviii.  1.  Sychar  or 
Shechem  was  also  a  city  in  the  limits  ol 
Samaria. 

This  people  was  formerly  composed 
of  a  few  of  the  ten  tribes,  and  a  mLx- 
ture  of  foreigners.  When  the  ten  tribes 
were  carried  away  into  captivity  to  Ba- 
bylon, the  king  of  Assyria  sent  people 
from  Cutha,  Ava,  Hameth,  and  Se- 
pharvaim,  to  inhabit  their  country.  2 
Kings  xvii.  24  ;  Ezra  iv.  2 — 11.  These 
people  at  first  worshipped  the  idols  of 
their  own  nations.  But  being  troubled 
with  hons,  which  had  increased  greatly 
while  the  country  remained  uninhabited, 
they  supposed  it  was  because  they  hai) 
not  honored  the  ^oi  of /Ae 'owniry.     A 


t21 


MATTHEW. 


[A.  D.  31 


and  commanded  tht^n,  saying,  Go 
not  into  the  way  of  the  Gentiles, 
and  into  any  city  of  the  Samari- 
tans "  enter  ye  not : 

6  But    go  *  rather    to    the   lost 
sheep  '  of  the  house  of  Israel. 

7  And,  as  ye  go,  preach,  saying, 
a  2  Ki. 17.24.    Jno.4.5,9,20.       b  Ac.13.46. 

Ps.lJ9.176.    Is.53.6-'  Je.50.6,17.    Eze.34.5,6, 
R  1  Pe.2.25. 


Jewish  priest  was  therefore  sent  to  them 
from  Babylon,  to  instruct  them  in  the 
Jewish  rehgion.  They  were  instructed 
partially  from  the  books  of  Moses  ;  but 
still  retained  many  of  their  old  rites  and 
idolatrous  customs,  and  embraced  a  re- 
ligion made  up  of  Judaism  and  idolatry. 
2  Kings  xvii.  26,  27,  28. 

The  grounds  of  difference  between 
the  two  nations  were  the  following : 

1st.  The  Jews,  after  their  return  from 
Babylon,  set  about  rebuilding  their  tem- 
ple. The  Samaritans  offered  to  aid 
them.  The  Jews,  however,  perceiving 
that  it  was  not  from  a  love  of  true  re- 
ligion, but  that  they  might  obtain  a  part 
of  the  favors  granted  to  the  Jews  by 
Cyrus,  rejected  their  offer.  The  con- 
sequence was,  that  a  state  of  long  and 
bitter  animosity  arose  between  them 
and  the  Jews. 

2d.  While  Nehemiah  was  engaged  in 
building  the  walls  of  Jerusalem,  the 
Samaritans  used  every  art  to  thwart 
hin  in  his  undertaking.  Neh.  vi.  1 — 
14. 

3d.  The  Samaritans  at  length  obtain- 
ed leave  of  the  Persian  monarch  to  build 
a  temple  for  themselves.  This  was 
erected  on  mount  Gerizim,  and  they 
strenuously  contended  that  that  was  the 
place  designated  by  Moses  as  the  place 
were  the  nation  should  worship.  San- 
ballet,  the  leader  of  the  Samaritans, 
constituted  his  son-in-law,  Manasses, 
High  Priest.  The  religion  of  the  Sa- 
maritans thus  became  perpetuated,  and 
an  irreconcilable  hatred  arose  between 
(hem  and  the  Jews.  See  Note  on  John 
iv.  20. 

4th.  Afterwards  Samaria  became  a 
place  of  resort  for  all  the  outlaws  of  Ju- 
dea.  They  received  v.'illingly  all  the 
Jewish  criminals,  and  refugees  from  jus- 
tice. The  violators  of  the  ^  ewish  laws, 
and  those  who  had  been  excommunicat- 
ed, be'ook  themselves  for  safety  to  Sa- 
maria  and  greatly  increased  their  Hum- 


''The  kingdom  of  heaven  is  al 
hand. 

8  Heal  the  sick,  cleanse  the  lep- 
ers, raise  the  dead,  cast  out  devils  : 
'  freely  ye  have  received,  freely  give. 

9  '  Provide  ^  neither   gold,    noi 

silver,  nor  brass,  in  your  purses  : 

<ic.3.2.  4.17.  Lu.9.2.  10.9.  e  Ac.8.18,2a 
^  or,  get.    /Lu.22.35.   1  Cor.9.7,&c. 

bers  and  the  hatred  which  subsisted 
between  the  two  nations. 

5th.  The  Samaritans  receiveu  only 
the  five  books  of  Moses,  and  rejected 
the  writings  of  the  prophets,  and  all 
the  Jewish  traditions.  From  these 
causes  arose  an  irreconcilable  difference 
between  them,  so  that  the  Jews  regard- 
ed them  as  the  worst  of  the  human  race 
(John  viii.  48),  and  had  no  dealings  with 
them.     John  iv.  9. 

Our  Saviour,  however,  preached  the 
gospel  to  them  afterwards  (John  iv. 
6 — 26)  and  the  apostles  imitated  his  ex 
ample.  Acts  viii.  25.  The  gospel  was, 
however,  ^rs<  preached  to  the  Jews. 

6th.  But  go  rather  to  the  lost  sheep, 
&c.  That  is,  to  the  Jews.  He  re- 
garded them  as  wandering  and  lost, 
like  sheep  straying  without  a  shepherd. 
They  had  been  the  chosen  people  of 
God;  they  had  long  looked  for  the 
Messiah  ;  and  it  was  proper  that  the 
gospel  should  be  first  offered  to  them. 

7.  The  kingdom  of  heaven  is  at  hand. 
Or,  more  literally,  the  reign  of  heaven, 
or  of  God,  draws  near.  See  Note, 
Matt.  iii.  2. 

8.  Freelyye  have  received,  freely  give. 
That  is,  they  were  not  to  sell  their  fa- 
vors of  healing,  preaching,  &c.  They 
were  not  to  make  a  money  maJdng  busi- 
ness of  it,  to  bargain  specifically  to  heal 
for  so  much,  and  to  cast  out  devils  for 
so  much.  This,  however,  neither  then 
nor  afterwards,  precluded  them  from 
receiving  a  competent  support.  See 
Luke  X.  7 ;  1  Cor.  ix.  8—14 ;  1  Tim 
V.  18. 

9—15.  See  also  Mark  vi.  8—11,  and 
Luke  ix.  3 — 5.  In  both  these  places 
the  substance  of  this  account  is  given, 
though  not  so  particularly  as  in  Mat- 
thew. The  general  subject  is,  the  in- 
structions given  to  the  apostles. 

9.  Nor  brass.  This  prohibition  of 
gold,  silver,  and  brass,  is  designed  to 
prevent  their  preparing  money  ior  thei? 


A.D.  31.] 


CHAPTER  X. 


125 


10  Nor  sciip  for  your  journey, 
neither  two  coats,  neither  shoes,  nor 
yet '  staves  :  for  "  the  workman  is 
worthy  of  his  meat. 

11  And   into  whatsoever  city  or 

^astnjf.      aLu.l0.7,&c. 

journey.  Pieces  of  money  of  small 
value  were  made  of  brass.  IT  In  your 
purses.  Literally  in  your  girdles.  See 
Notes,  Matt.  v.  38 — 41.  A  girdle  or 
sash  was  an  indispensable  part  of  the 
dress.  This  girdle  was  made  hollow, 
and  answered  the  purpose  of  a  purse.  It 
was  convenient,  easily  borne,  and  safe. 

10.  Neither  scrip.  That  is,  liTiapsack. 
It  was  made  of  skin  or  coarse  cloth,  to 
carry  provisions  in.  It  was  commonly 
hung  around  the  neck.  As  they  were 
to  be  provided  for  on  their  way,  it  was 
unnecessary  to  provide  a  store  of  pro- 
visions. ^  Neither  tivo  coats.  See  Note, 
Matt.  V.  40.  IT  Neither  shoes.  The 
original  is  the  word  commonly  rendered 
sa?idals.     See  Note,  Matt.  iii.  11. 

Mark  says,  in  recording  this  discourse, 
"  but  be  shod  with  sandals."  Between 
this  and  Matthew  there  is  an  apparent 
contradiction.  But  there  is  really  no 
diflerence.  According  to  Matthew,  Je- 
sus does  not  forbid  their  wearing  the 
sandals,  which  they  probably  had  on,  but 
only  forbids  their  supplying  themselves 
with  more,  or  with  superfluous  ones. 
Instead  of  malung  provision  for  their 
feet  when  their  prese^it  shoes  were  worn 
out,  they  were  to  trust  to  Providence 
to  be  supplied,  and  go  as  they  were. 
And  the  meaning  of  the  two  evangel- 
ists may  be  thus  expressed  :  '  Do  not 
procure  any  thing  more  for  your  journey 
than  you  have  on.  Go  as  you  are,  shod 
with  sandals,  without  making  any  pre- 
paration. IT  Nor  yet  staves.  In  the 
margin,  in  all  the  ancient  versions,  and 
in  the  common  Greek  text,  it  is  in  the 
singular  number,  nor  yet  a  staff.  But 
Mark  says  that  they  might  have  a  staff  : 
"  Jesus  commanded  them  that  they 
should  take  nothing  for  their  journey. 
save  a  staff  only."  To  many  this  would 
appear  to  be  a  contradiction.  Yet  the 
spirit  of  the  instruction,  the  main  thing 
that  the  writer  aims  at,  is  the  same. 
That  was,  that  they  were  to  go  just  as 
they  were,  to  trust  to  Providence,  and 
not  to  spend  any  time  in  making  prepa- 
ration for  their  journey.  Some  of  them, 
probably,  when  he  addressed  them  had 
11* 


town  ye  shall  enter,  inquire  who  in 
it  is  worthy  ;  and  there  abide  till  ye 
go  thence. 

12  And  when  ye  come  into  an 
house,  salute  it. 


staves,  and  some  had  not.  To  those 
who  had  he  did  not  say  that  they  should 
throw  them  away,  as  the  instructions  ho 
was  giving  might  seem  to  require,  but 
suffered  them  to  take  them  (Mark).  To 
those  who  had  not,  he  said  they  should 
not  spend  time  in  procuring  them  (Mat- 
thew), but  all  go  just  as  they  were. 
IT  The  workman  is  worthy  of  his  meal. 
This  implies  that  they  were  to  expect 
proper  supply  for  their  wants  from  those 
who  were  benefited.  They  were  not 
to  make  bargain  and  sale  of  the  power 
of  working  miracles,  but  they  were  to 
expect  competent  support  from  preach- 
ing the  gospel ;  and  that  not  merely  as 
a  gift,  but  because  they  were  worthy  of 
it,  and  had  a  right  to  it. 

11.  JVho  in  it  is  worthy.  That  is, 
who  in  it  sustains  a  fair  character  will 
be  able  and  disposed  to  show  you  hos- 
pitality, and  will  treat  you  kindly.  This 
shows  that  they  were  not  suddenly  and 
needlessly  to  throw  themselves  in  tha 
way   of  insult  or  want.     If  And  ihert 

.abide.  There  remain ;  as  Luke  adds, 
"  Go  not  from  house  to  house."  They 
were  to  content  themselves  with  one 
house  ;  not  to  wander  about  in  the  man- 
ner of  vagrants  and  mendicants  ;  not  to 
appear  to  be  men  of  idleness,  and  fond 
of  change  ;  not  to  seem  dissatisfied  with 
the  hospitality  of  the  people  ;  but  to 
show  that  they  had  regular,  important 
business  ;  to  show  that  they  valued  their 
time,  were  disposed  to  give  themselves 
to  labor,  prayer,  and  meditation ;  and 
to  be  intent  only  on  the  business  for 
which  he  had  sent  them.  If  ministers 
of  the  gospel  are  useful,  it  will  be  by 
not  spending  their  time  in  idle  chitchat, 
and  wandering  about  as  if  they  had  no- 
thing to  do  ;  but  in  an  honest  and  la- 
borious improvement  of  every  moment 
in  study,  prayer,  preaching,  and  reli- 
gious visiting  their  people. 

12.  And  when  you,  come  into  a  house, 
salute  it.  The  word  house,  here,  evi- 
dently means  family,  as  it  does  in  tira 
following  verse.  See  also  Matt.  xii.  25, 
and  John  iv.  53:  "And  himself  be- 
lieved and  his  whole  house."   The  apos 


1S6 


MATTHEW 


[A.D.  31 


13  And  if  the  house  be  worthy, 
let  your  peace  come  upon  it :  but 
if  it  be  not  worthy,  let  your  peace 
return  "  to  you. 

14  And  whosoever  shall  not  re- 
ceive you,  nor  hear  your  words, 
when  ye  depart  out  of  that  house  or 
city,  shake*  cff  the  dust  of  your  feet. 

oPs.35.13.      6Ne.5.13.  Ac.13.51.  18.6. 


ties  were  directed  to  saluf.e  the  family, 
to  show  them  the  customary  tokens  of 
respect,  and  to  treat  them  with  civility. 
Religion  never  requires  ;'•  permits  its 
friends  to  outrage  the  common  rules  of 
social  intercourse.  It  demands  of  them 
to  exhibit  to  all,  the  customary  and 
proper  tokens  of  respect,  according  to 
their  age  and  station.  1  Pet.  ii.  12 — 25, 
iii.  8—11;  Phil.  iv.  8.  For  the  mode  of 
salutation,  see  Note,  Luke  x.  4,  5. 

13.  If  the  house  be  worthy.  That  is, 
if  the  family  be  worthy,  or  be  ^viUing 
to  receive  you  as  my  disciples.  IT  Let 
your  peace  come  upon  it.  That  is,  let 
the  peace  or  happiness  which  you  seek, 
or  for  which  you  pray,  in  saluting  it 
(see  Luke  x.  5),  come  upon  it ;  or  seek 
their  peace  and  happiness  by  prayer, 
instruction,  by  remaining  with  them, 
and  imparting  to  them  the  blessings  of 
the  gospel.  ^  But  if  it  be  not  worthy, 
&c.  If  the  family  be  unwilling  to  re- 
ceive you ;  if  they  show  themselves 
unfriendly  to  you  and  your  message ; 
let  your  peace  return  to  you.  This  is  a 
Hebrew  mode  of  saying  that  your  peace 
shall  wo<  come  upon  it.  Ps.  xxxv.  13. 
It  is  a  mode  of  speaking  derived  from 
bestowing  a  gift.  If  people  were  wil- 
ling to  receive  it,  they  derived  the 
benefit  from  it ;  if  not,  then  of  course 
the  present  came  back,  or  remained  in 
the  hand  of  the  giver.  So  C\\x\st  fgu- 
ralively  speaks  of  the  peace  which 
their  labor  would  confer.  If  received 
kindly  and  hospitably  by  the  people, 
they  would  confer  on  them  most  valu- 
able blessings.  If  rejected  and  perse- 
cuted, the  blessings  which  they  sought 
for  others  would  come  upon  them- 
eelves.  They  would  reap  the  benefit 
of  being  cast  out  and  persecuted  for 
their  Master's  sake.     Matt.  v.  10. 

14.  Shake  off  the  dust  of  your  feet. 
The  Jews  taught  uniformly  that  the 
dust  of  the  Gentiles  ■•ras  impure,  and 


15  Verily  I   say  unto   you.    It 
shall  be  more  tolerable  for  the  land 
of  Sodom  and  Gomorrah  in  the  day 
of  judgment,  than  for  that  city. 

16  Behold,  I  send  you  forth  as 
sheep  in  the  midst  of  wolves  :  be 
ye  therefore  ''  wise  as  serpents,  and 
'  harmless  '  as  doves. 

£0.11.22,24.  dRo.16.19.  Ep.5.15.  or, 
simple.      e  PJi.2.15. 

was  to  be  shaken  off.  To  shake  off 
the  dust  from  the  feet,  therefore,  was  a 
significant  act,  denoting  that  they  re- 
garded them  as  impure,  profane,  and 
heathenish,  and  unworthy  of  their  in- 
struction, and  that  they  dechned  all 
further  connexion  with  them.  It  is  re- 
corded that  this  was  actually  done  by 
some  of  the  apostles.  See  Acts  xiii.  51, 
xviii.  6. 

15.  It  shall  be  more  tolerable  for  So- 
dom, &c.  The  cities  here  mentioned, 
together  with  Admath  and  Zeboim, 
were  destroyed  by  fire  and  brimstone, 
or  by  a  volcanic  eruption,  on  account 
of  their  great  wickedness.  They  oc- 
cupied the  place  afterwards  covered  by 
the  Dead  Sea,  bounding  Palestine  on 
the  south-east.  Gen.  xix.  24,  25.  Christ 
said  that  their  punishment  will  be  more 
tolerable — that  is,  more  easily  borne — 
than  that  of  the  people  who  reject  his 
gospel.  The  reason  is,  that  they  were 
not  favored  with  so  much  light  and 
instruction.  See  Matt.  xi.  23,  24  ;  Luke 
xii.  47,  48.  Sodoiu  and  Gomorrah  are 
often  referred  to  as  signal  instances  of 
divine  vengeance,  and  as  sure  proofs 
that  the  wicked  shall  not  go  unpunish- 
ed.    See  2  Peter  ii.  6  ;  Jude  7. 

16.  As  sheep  in  the  midst  of  wolves. 
That  is,  I  send  you  inoffensive  and 
harmless,  into  a  cold,  unfriendly,  and 
cruel  world.  Your  innocence  will  not 
be  a  protection.  If  Be  ivise  as  serpents, 
&-C.  Serpents  have  always  been  ar 
emblem  of  wisdom  and  cunning.  Gen. 
iii.  1.  The  Egyptians  used  the  serpen' 
in  their  hieroglyphics  as  a  symbol  o 
wisdom.  Probably  the  thing  in  whic^ 
Christ  directed  his  followers  here  to 
imitate  the  serpent  was  in  its  caution  in 
avoiding  danger.  No  animal  equals 
them  in  the  rapidity  and  skill  wliich 
they  evince  in  escaping  danger.  So 
said  Christ  to  his  disciples,  You  need 
caution  and  wisdom,  in  the  midst  of  a 


A.D.  31. 


CHAPTER  X. 


127 


17  But  beware  »  of  men  :  for  * 
they  will  deliver  you  up  to  the 
councils,  and  they  will  scourge ' 
you  in  their  synagogues  ; 

18  And  ''  ye  shall  be  brought  be- 
fore governors  and  kings  for  my 
sake,  for  a  testimony  against  them 
and  the  Gentiles. 

a  Pli.3.2.  4  c.24.9.  Mar.13.9.  e  Ac.5.40. 
2Cor.H.24.      dACM&aS. 

world  that  will  seek  your  lives.  He 
directs  them  also  to  be  harmless,  not 
to  provoke  danger,  not  to  do  injury, 
and  thus  make  their  fellow-men  justly 
enraged  against  them.  Doves  are,  and 
always  have  been,  a  striking  emblem 
of  innocence.  Most  men  would  fool- 
ishly destroy  a  serpent,  be  it  ever  so 
harmless  ;  yet  few  are  so  hard-hearted 
as  to  kill  a  dove. 

17.  But  beware  of  men.  That  is,  be 
on  your  guard  against  men  who  are 
hke  wolves.  Ver.  16.  Do  not  run 
unnecessarily  into  danger.  Use  suit- 
able prudence  and  caution,  and  do  not 
unnecessarily  endanger  your  hves.  IT 
Councils.  The  word  here  used  com- 
m6nly  signifies  the  great  council  of  the 
nation,  the  Sanhedrim.  See  Note, 
Matt.  v.  22.  Here  it  seems  to  refer 
to  any  judicial  tribunal,  of  which  there 
were  some  in  every  village.  ^  They 
will  scourge  you  in  their  synagogues. 
Scourging,  or  whipping,  is  often  men- 
tioned in  the  New  Testament  as  a  part 
of  punishment.  The  law  of  Moses 
directed  that  the  number  of  stripes 
should  not  exceed  forty,  but  might  be 
any  number  less,  at  the  discretion  of  the 
judge.  Deut.  xxv.  2,  3.  The  person 
who  was  sentenced  to  scourging  was 
formerly  laid  upon  the  ground,  and  the 
blows  inflicted  on  his  back  in  the  pre- 
sence of  the  judge.  Afterwards,  the 
criminal  was  tied  to  a  low  post.  Scourg- 
ing is  still  practised  in  the  East ;  but 
the  blows  are  commonly  inflicted  on 
the  soles  of  the  feet.  It  is  called  the 
bastinado. 

The  instrument  formerly  used  was  a 
rod.  Afterwards  they  employed  thongs 
or  lashes  attached  to  the  rod.  To  make 
the  blows  severe  and  more  painful,  they 
sometimes  lastened  sharp  points  of  iron, 
or  pieces  of  lead,  in  the  thongs.  These 
were  called  scorpions.  1  Kings,  xii.  11. 
The  law  was  express  that  the  number 


19  But '  when  they  deliver  you 
up,  take  no  thought  how  or  what 
ye  shall  speak  ;  for  it  shall  be  given 
you  in  that  same  hour  what  ye  shall 
speak. 

20  For  it  is  not  ye  that  speak, 
but  the  Spirit  of  your  Father  which 
speaketh  in  you. 

e  Mar.13.11.   Lu.l2.n.  21.14,15. 


of  stripes  should  not  exceed  forty.  The 
Jews,  to  secure  the  greater  accuracy  in 
counting,  used  a  scourge  with  three 
lashes,  which  inflicted  three  stripes  at 
once.  With  this  the  criminal  was 
struck  thirteen  times,  making  the  num- 
ber of  blows  thu-ty-nine.  Paul  was  five 
times  scourged  in  this  way.  See  2  Cor. 
xi.  24. 

The  Romans  did  not  feel  themselves 
bound  by  the  law  of  the  Jews  in  regard 
to  the  number  of  stripes,  but  inflicted 
them  at  pleasure.  Thus  our  Saviour 
was  scourged  till  he  was  so  weak  as 
not  to  be  able  to  bear  his  cross.  This 
was  often  done  in  the  synagogue.  See 
Matt,  xxiii.  34  ;  Acts  x.vii.  19,  xxvi.  11. 

18.  And  ye  shall  be  brought,  &c. 
This  prediction  was  completely  and 
abundantly  fulfilled.  Acts  v.  26,  .xii. 
1—4,  x.xiii.  33,  xxvi.  1,  28,  30.  Peter 
is  said  to  have  been  brought  before 
Nero,  John  before  Domitian,  Roman 
emperors  ;  and  others  before  Parthian, 
Scythian,  and  Indian  kings.  They 
were  to  stand  there  to  bear  a  testimony 
against  them ;  or,  as  it  might  be  ren- 
dered, to  them.  That  is,  they  were  to 
be  VHtnesses  to  them  of  the  great  facts 
and  doctrines  of  the  Christian  religion  ; 
and  if  they  rejected  Christianity  they 
would  be  witnesses  against  them  in 
the  day  of  judgment.  The  fulfilment 
of  this  prophecy  is  a  signal  evidence 
that  Christ  possessed  a  knowledge  of 
the  future.  Few  things  were  more 
improbable  when  this  was  uttered  than 
that  the  fishermen  of  Gahlce  would 
stand  before  the  illustrious  and  mighty 
monarchs  of  the  East  and  the  West. 

19,  20.  Tahe  no  thought.  That  is,  be 
not  anxious,  or  unduly  solicitous.  Se? 
Note,  Matt.  vi.  2.5.  God  would  inspire 
them.  This  was  a  full  promise  thai 
they  should  be  inspired,  and  was  a  most 
seasonable  consolation.  Poor,  and  ig- 
norant, and  obscure  fishermen  wouK 


i28 


MATTHEW. 


[A.D.  31. 


21  And  the  brother  shall  deliver 
lip  the  brother  to  death,  and  the 
'ather  the  child  :  and  the  children 
shall  rise  up  against  their  parents, 
and  cause  them  to  be  put  to  death. 

22  And  ye  shall  be  hated  of  all 
men  for  my  name's  sake  ;  but  ■  he 
that  endureth  to  the  end    shall  be 

aved. 

23  But  when  they  persecute  you 

a  De.12.12,13.  Re.2.10. 


naturally  be  solicitous  what  they  should 
nay  before  the  great  men  of  the  earth. 
Eastern  people  regarded  kings  as  raised 
far  above  common  mortals :  as  ap- 
proaching to  divinity.  How  consoling, 
then,  the  assurance  that  God  would  aid 
them,  and  speak  within  them  ! 

21.  And  the  brother  sJiall  deliver  up 
the  brother,  &.C.  Were  there  no  evi- 
dence tliat  this  had  been  done,  it  could 
■*•  scarcely  be  credible.  The  ties  which 
b'jid  brothers  and  sisters,  and  parents 
aid  children  togetlier,  are  so  strong  that 
It  could  scarcely  be  believed  that  divi- 
sion of  sentiment  on  ;  ligious  subjects 
would  cause  them  to  torget  these  ten- 
der relations.  Yet  history  assures  us 
that  this  has  been  done.  If  this  be  so, 
then  how  inexpressibly  awful  must  be 
the  mahgnity  of  the  human  heart  by 
nature  against  religion  !  Nothing  else 
but  this  dreadful  opposition  to  God,  and 
Iris  gospel,  ever  has  induced,  or  ever 
can  induce  men  to  violate  the  most  ten- 
der relations,  and  consign  the  best 
friends  to  torture,  racks,  and  flames. 
It  adds  to  the  horrors  of  this,  that  those 
who  were  put  to  death  in  persecution 
were  tormented  in  the  most  awful 
modes  that  human  ingenuity  could 
devise.  They  were  crucified ;  were 
thrown  into  boiling  oil ;  were  burnt  at 
the  stake  ;  were  roasted  slowly  over 
coals  ;  were  compelled  to  drink  melted 
lead  ;  were  torn  in  pieces  by  beasts  of 
prey ;  were  covered  with  pitch,  and 
burnt,  to  give  light  in  the  gardens  of 
Nero.  Yet  dreadful  as  this  prediction 
was,  it  was  fulfilled  ;  and  incredible  as 
it  seems,  parents  and  children,  and 
husbands  and  wives,  were  found  wick- 
ed enough  to  deliver  up  each  other  to 
these  cruel  modes  of  death  on  account 
of  their  attachment  to  the  Gospel.  Such 
>e  the  opposition  of  the  heart  of  man  to 


in  this  city,  fiee  *  ye  into  another : 
for  veri.y  I  say  unto  you,  Ye  s'lall 
not  ^  have  gone  over  the  cities  of 
Israel  till  the  Son  of  man  be  come. 

24  The  '  disciple  is  not  above 
his  master,  nor  the  servant  above 
his  lord. 

25  It  is  enough  for  the  disciple 
that  he   be  as  his  master,  and  th 
servant  as  his  lord.     If  •*  they  hav 

6  Ac.8.1.  ^  or,  end,  OT,  finish,  c  Lu.6.40. 
Jno.13.16.   15.20.      d  Jno.8.48. 

the  gospel !  That  hostility  which  will 
overcome  the  strong  ties  of  natural  af- 
fection, and  which  will  be  satisfied  with 
nothing  else  to  show  its  power,  can  be 
no  sUght  opposition  to  the  gospel  of  God. 

22.  Ye  shall  be  hated  of  all  men.  That 
is,  of  all  kinds  of  men.  The  human 
heart  would  be  opposed  to  them,  be- 
cause it  is  opposed  to  Christ.  ^  But  he 
that  endureth  to  the  end,  &c.  That  is,  to 
the  end  of  life,  be  it  longer  or  shorter 
He  that  bears  all  these  unspeakable  suf- 
ferings, and  who  does  not  shrink  and 
apostatize,  will  give  decisive  evidence 
of  attachment  to  me,  and  shall  eoter 
into  heaven.     See  Rev.  iii.  21,  22. 

23.  When  they  persecute,  &LC.  The^ 
were  not  permitted  to  throw  away  their 
lives.  Where  they  could  preserve  them 
without  denying  their  Lord,  they  were 
to  do  it.  Yet  all  the  commands  of 
Christ,  as  well  as  their  conduct,  show 
that  they  were  rather  to  lay  down  their 
lives,  than  deny  their  Saviour.  We  are 
to  preserve  our  lives  by  all  proper 
means ;  but  rather  die,  than  save  our- 
selves by  doing  any  thing  wrong.  IT  F« 
shall  not  have  gone  ovtr  the  cities  of  Is- 
rael, &.C.  That  is,  in  fleeing  from  per- 
secutors, from  one  city  to  another,  you 
shall  not  have  gone  to  every  city  in  Ju- 
dea,  till  the  destruction  of  Jerusalem, 
and  the  end  of  the  Jewish  economy. 
See  Note  on  Matt.  .\xiv.  28,  29,  30. 
By  the  coming  oj  the  Son  of  man,  that 
is,  of  Chri.''t,  is  probably  meant  the  de- 
struction of  Jerusalem,  which  happened 
about  thirty  years  after  this  was  spoken. 
The  words  are  often  used  in  this  sense. 
See  Matt.  xxiv.  30.  Mark  .\iii.  26.  Luke 
xxi.  27,  32. 

24.  25.  The  disciple  is  not  above  hi> 
Master,  &,c.  That  is,  you  must  e.xpect 
the  same  treatment  which  /  have  re- 
ceived.    They  have  called  me,   yo\u 


A.  D.31.] 


CHAPTER  X. 


129 


called  the  master  of  the  house  ' 
Beelzebub,  how  much  more  shall 
ihey  call  them  of  his  household  ? 

26  Fear  them  not  therefore:  for" 
there  is  nothing  covered  that  shall 
not  be  revealed  ;  and  hid,  that  shall 
not  be  known. 

27  \V.hat  I  tell  you  in  darkness, 
that  speak  ye  in  light :  and  what  ye 
hear  in  the  ear,  that  preach  ye  upon 
the  house-tops. 

^  Beelzebul.  a  Mar.4.22.  Lu.12.2,3.  ICor. 
4.5.      JIs.8.12,13.  51.7.12.  1  Pe.3.14. 


Master  and  Teacher,  Beelzebub,  the 
prince  of  the  de\'ils  (sec  Matt.  xii.  24. 
Luke  .\i.  15.  John  viii.  48) ;  and  you 
must  expect  that  they  will  call  all  of 
the  family  by  the  same  name.  Beelze- 
bub, or  Beelzebul,  was  a  god  of  the  Ek- 
ronites.  See  2  Kings  i.  2.  The  word 
literally  means  the  god  of  flics,  so  called 
because  this  idol  was  supposed  to  pro- 
tect them  from  the  numerous  swarms 
of  flies  with  which  that  country  is  sup- 
posed to  have  abounded.  The  word 
also  signified,  among  the  Jews,  the  god 
of  filth,  and  was  esteemed  as  the  most 
low  and  oflensive  of  all  the  idol  gods. 
Hence  the  name  was  given  to  the  Lead- 
er, or  Prince,  of  all  the  devils.  Luke 
.vi.  15.  Mark  iii.  22.  By  giving  the  name 
to  Christ,  they  poured  upon  liim  the 
greatest  possible  abuse  and  contempt. 

26.  Fear  them  not,  &,c.  He  encou- 
raged them  by  the  assurance  that  God 
would  protect  them,  and  that  their  truth 
and  innocence  should  yet  be  vindicated. 
It  is  probable  that  the  declaration,  there 
is  nothing  covered,  &c.,  was  a  proverb 
among  the  Jews.  By  it  our  .Saviour 
meant,  that  their  innocence,  their  pri7i- 
ciples,  and  their  integrity,  though  then 
the  world  might  not  acknowledge  them, 
in  due  time,  would  be  revealed ;  or 
God  would  vindicate  them,  and  the 
universe  would  do  them  justice.  They 
were  then  to  be  willing  to  be  unknown, 
despised,  persecuted,  for  a  time,  with 
;he  assurance  that  their  true  characters 
should  yet  be  understood,  and  their 
sufferings  appreciated. 

27.  What  I  say  to  you  i?t  darkness, 
&c.  That  is,  in  secret,  in  private,  in 
confidence.  The  private  instructions 
which  I  give  you  while  with  me,  do 
vou  proclaim  publicly,  on  the  house  top. 
['he  house  top,  the  flat  roof,  was  a  pub- 


28  And  *  fear  not  them  which 
kill  the  body,  but  are  not  able  to 
kill  the  soul  :  but  ruther  fear  him 
which  is  able  to  destroy  both  soul 
and  body  in  hell. 

29  Are  not  two  sparrows  sold  foi 
a  ^  farthing  ?  and  one  of  them  shall 
not  fall  on  the  ground  without  your 
Father. 

30  But  '  the  very  hairs  of  your 
head  are  all  numbered. 

'  In  value,  halfpenny  farthing,  a  10th  part 
of  the  Roman  penny.  c.)8.28.      c  Ac.27.34. 

lie  conspicuous  place.  See  2  Sam.  xvi. 
22.     See  also  Notes,  Matt.  ix.  1 — 8. 

2.S.  Them  which  kill  the  body.  That 
is,  men,  who  have  no  power  to  injure 
the  soul,  the  immortal  part.  The  body 
is  a  small  matter,  in  comparison  with 
the  soul.  Temporal  death  is  a  sUghl 
thing,  compared  with  eternal  death.  He 
directs  them,  therefore,  not  to  be  alarm- 
ed at  the  prospect  of  temporal  death ; 
but  to  fear  God,  who  can  destroy  both 
soul  and  body  for  ever.  This  passage 
proves  that  the  bodies  of  the  wicked 
will  be  raised  up  to  be  punished  for 
ever.  IT/w  hell.  See  Note  on  Matt, 
v.  22. 

29 — 31.  Are  not  two  sparrows,  &c. 
He  encourages  them  not  to  fear  by  two 
striking  considerations :  first,  that  God 
took  care  of  sparrows,  the  smallest  and 
least  valuable  birds  ;  and  secondly,  by 
the  fact,  that  God  numbered  even  the 
very  hairs  of  the  head.  The  argument 
is,  if  he  takes  care  of  birds  of  the  least 
value  ;  if  he  regards  so  small  a  thing  as 
the  hair  of  the  head,  and  numbers  it, 
he  will  certainly  protect  and  provide  for 
you.  You  need  not,  therefore,  fear 
what  man  can  do  to  you.  ^  Sparrows. 
Birds  of  very  small  kind  and  value, 
with  a  black  throat,  and  brown  tem- 
ples. They  were  used  for  food  among 
the  Jews ;  and  were  an  image  of  sor- 
row, solitude,  and  wretchedness.  Ps. 
cii.  7.  "I  am  as  a  sparrow  alone  upon 
the  house  top."  ^Farthing.  See  NotC; 
Matt.  V.  26.  IT  Without  your  Father. 
That  is,  God  your  Father  guides  and 
directs  its  fab.  It  falls  only  with  his 
permission,  and  where  he  chooses. 

30.  The  hairs — are  numbered.  That 
is,  each  one  has  exercised  the  care  and 
attention  of  God.  He  has  fixed  the 
number     and  though  of  small  import 


L30 


MATTHEW. 


[A.D.  31. 


31  Fear  ye  not  therefore  ;  ye  are 
of  more  value  than  many  sparrows. 

33  Whosoevertherefore  shall  con- 
fess me  before  men,  him  "  will  I 
confess  also  before  my  Father  which 
is  in  heaven. 

33  But  *  whosoever  shall  deny 
me  before  men,  him  will  I  also  deny 
before  my  Father  which  is  in  hea- 
•?en. 

34  Think  not  that  I  am  come  to 
send  peace  on  earth  :  '  I  came  not 
to  send  peace,  but  a  sword. 

35  For  I  am  come  to  set  a  man 
a  Re.3.5.      b  Ti.2.12.      c  Lu.13.40,53. 

ance,  yet  he  does  not  think  it  beneath 
him  to  determine  how  few,  or  how 
many,  they  shall  be.  He  will,  there- 
fore, take  care  of  you. 

32,  33.  Whosoever  therefore  shall  con- 
fess me,  &LC.  The  same  word  in  the 
original,  is  translated  confess  and  pro- 
fess. 1  Tim.  vi.  12,  13.  2  John  7. 
Rom.  X.  10.  It  means  to  acknowledge 
,he  Lord  Jesus  Christ,  and  our  depend- 
ence on  him  for  salvation,  and  our  at- 
tachment to  him,  m  every  proper  man- 
ner. This  profession  may  be  made,  in 
uniting  with  a  church  ;  at  the  commu- 
nion ;  in  conversation  ;  and  in  conduct. 
The  scriptures  mean,  by  a  profession 
of  religion,  an  exhibition  of  it  in  every 
circumstance  of  the  life,  and  before  all 
men.  It  is  not  merely  in  one  act  that 
wc  must  do  it,  but  in  every  act.  We 
must  be  ashamed  neither  of  the  person, 
tlie  character,  the  doctrines,  nor  the  re- 
quirements of  Christ.  If  we  are  ;  if 
we  deny  him  in  these  things  before 
men  ;  or  are  unwilling  to  express  our 
attachment  to  him  in  every  way  possi- 
ble, then  it  is  right  that  he  should  dis- 
own all  connexio7i  wilji  us,  or  deny  us, 
before  God.     And  he  will  do  it. 

34,  35,  36.  Think  not  that  lam  come, 
&c.  This  is  taken  from  Micah  vii.  6. 
Christ  did  not  here  mean  to  say  that  the 
object  of  his  coming  was  to  produce  dis- 
cord and  contention ;  for  he  was  the 
Prince  of  Peace.  Isa.  ix.  6  ;  xi.  6. 
Luke  ii.  14.  But  he  means  to  say  that 
such  would  be  one  of  the  effects  of  ins 
coming.  One  part  of  a  family  that  was 
opposed  to  him,  would  set  themselves 
against  those  who  believed  in  him.  The 
wickedness  of  men,  and  not  the  reli- 


at  variance  **  against  his  father,  and 
the  daughter  against  her  mother, 
and  the  daughter-in-law  against  her 
mother-in-law. 

36  And  '  a  man's  foes  shall  be 
they  of  his  own  household. 

37  He  /  that  loveth  father  or 
mother  more  than  me,  is  not  worthy 
of  me  :  and  he  that  loveth  son  or 
daughter  more  than  me,  is  not 
worthy  of  me. 

38  And  he  that  taketh  not  his 
cross,  and  followeth  after  me,  is  not 
worthy  of  me. 

dMi.7.5,G.       cPs.41.9.      /Lu. 14.26 


gion  of  the  gospel,  is  the  cause  of  this 
hostility.  It  is  unnecessary  to  say  that 
no  prophecy  has  been  more  strikingly 
fulfilled  ;  and  it  will  continue  to  be  ful- 
filled, till  all  unite  in  obeying  his  com 
mandments.  Then  his  rehgion  will 
produce  universal  peace.  H  But  a 
sword.  The  sword  is  an  instrument  of 
death,  and  to  send  a  sword,  is  the  same 
as  to  produce  hostility  and  war. 

37.  He  that  loveth  father  or  mother, 
itc.  The  meaning  of  this  is  clear. 
Christ  must  be  loved  supremely,  or  he 
is  not  loved  at  all.  If  we  are  not  will- 
ing to  give  up  all  earthly  possessions, 
and  forsake  all  earthly  friends  ;  and  if 
we  do  not  obey  him  rather  than  all 
others,  we  have  no  true  attachment  to 
him.  ^  Is  not  worthy  of  me.  Isnotfiit 
to  be  regarded  as  a  follower  of  me  ;  oi 
is  not  a  Christian. 

38.  And  he  that  taketh  not  his  cross, 
&c.  When  persons  were  condemned 
to  be  crucified,  a  part  of  the  sentence 
was,  that  they  should  carry  the  cross  on 
which  they  were  to  die,  to  the  place  of 
execution.  Thus  Christ  carried  his,  till 
he  fainted  from  fatigue  and  exhaustion. 
See  Note  on  Matt,  xxvii.  31.  The  cross 
was  usually  composed  of  two  rough 
beams  of  wood,  united  in  the  form  of 
this  figure,  -f".  It  was  an  instrument  of 
death.  See  Notes  on  ch.  xxvii.  31,  32. 
To  carry  it  was  burdensome,  was  dis- 
graceful, was  trying  to  the  feelings,  was 
an  addition  to  the  punishment.  So,  to 
carry  the  cross  is  a  figurative  expression, 
denoting  that  we  must  endure  whatever 
is  burdensome,  or  trying,  or  con.sidered 
as  disgraceful,  in  following  Christ.  It 
consists  simply  in  doing  our  duty,  let 


A..  D,  31.J 


CHAPTER  X 


131 


39  He  •  that  findeth  his  life,  shall 
lose  it :  and  he  that  loseth  his  life 
for  my  sake,  shall  find  it. 

40  He  *  that  receiveth  you,  re- 
ceiveth  me;  and  he  that  receiveth 
me,  receiveth  him  that  sent  me. 

41  He  '  that  receiveth  a  prophet 
In  the  name  of  a  prophet,  shall  re- 
ceive a  prophet's  reward  ;    and  he 

B  c.l6.'25.      b  c.18.5.  25.40,45.   Jno.12.44. 

the  \vorld  think  of  it  or  speak  of  it  as 
they  may.  It  does  not  consist  in  making 
trouble  for  ourselves,  or  doin^  things 
merely  to  be  opposed  ;  it  is  doing  just 
what  is  required  of  us  in  the  scriptures, 
lot  it  produce  whatever  shame,  disgrace, 
or  pain  it  may.  This  every  follower  of 
Jesus  is  required  to  do. 

39.  Hethatf-ndelh  his  life,  &LC.  The 
word  life  in  this  passage  is  used  evi- 
dently in  two  senses.  The  meaning 
may  be  e.xpressed  thus :  He  that  is 
anxious  to  save  his  temporal  hfe,  or  his 
comfort  and  security  here,  shall  lose 
eternal  life  ;  or  shall  fail  of  heaven. 
He  that  is  willing  to  risk,  or  lose,  his 
comfort  and  life  here,  for  my  sake,  shall 
find  hfe  everlasting,  or  shall  be  saved. 
The  manner  of  speaking  is  similar  to 
that  where  he  said  "  let  the  dead  bury 
their  dead." 

40,  41,  42.  He  that  receiveth  you,  &c. 
In  all  these  three  illustrations  Christ 
meant  to  teach  substantially  the  same 
thing,  that  he  that  would  entertain  kind- 
ly, or  treat  with  hospitality  himself  his 
aisciples,  a  prophet,  or  a  righteous  man, 
would  show  that  ho  approved  their  cha- 
racter, and  should  not  fail  of  proper  re- 
ward. To  receive  in  the  name  of  a 
prophet,  is  to  receive  as  a  prophet ;  to 
do  proper  honor  to  his  character ;  and 
to  evince  attachment  to  the  cause  in 
v/hich  he  was  engaged. 

42.  These  Utile  ones.  By  these  arc 
clearly  tneant  his  disciples.  They  are 
called  little  ones,  to  denote  their  want 
of  wealth,  rank,  learning,  and  whatever 
the  world  calls  great.  I'hey  were  little 
in  the  estimation  of  the  world,  and  in 
their  own  estimation.  They  were  learn- 
ers, not  yet  teachers  ;  and  they  made 
no  pretensions  to  what  attracts  the  ad- 
miration of  mankind.  IT  A  cup  of  cold 
water  only.  Few  would  refuse  a  cup 
of  cold  water  to  any  man,  if  thirsty  and 
weary  ;  and  yet  fe^v  would  give  it  to 


that  receiveth  a  righteous  man  in 
the  name  of  a  righteous  man,  shall 
receive  a  righteous  man's  reward. 

42  And  whosoever  shall  give  to 
drink  unto  one  of  these  little  ones 
a  cup  of  cold  water  only  in  the 
name  of  a  disciple,  verily  I  say  ^jnto 
you,  he  shall  in  nowise  lose  his  re- 
ward. 

cKi. 17.10.   He.6.10. 


such  an  one  because  lie  was  a.  Christian, 
or  to  express  attachment  to  the  Lord 
Jesus.  In  bestowing  it  on  a  man  be 
cause  he  was  a  Christian,  he  would 
show  love  to  the  Saviour  himself;  in 
the  other  case,  he  would  give  it  from 
mere  sympathy,  or  kindness,  evincing 
no  regard  for  the  Christian,  the  Chris- 
tian's Master,  or  his  cause.  In  one 
case,  he  would  show  that  he  loved  tlie 
cause  of  religion  ;  in  the  other,  not. 

REMARKS. 

1st.  From  the  narrative  in  this  chap- 
ter, in  connexion  with  that  in  Luke,  we 
are  permitted  to  see  the  Saviour's  habits 
in  regard  to  prayer.  An  important  event 
was  before  him  ;  an  event  on  which,  hu- 
manly speaking,  depended  the  whole 
success  of  his  religion — the  choice  of 
those  who  should  be  his  messengers  to 
mankind.  He  felt  its  importance  ;  and 
even  the  Son  of  God  sought  the  place 
of  prayer,  and  during  the  ni^ht  watches 
asked  the  direction  of  his  Father.  His 
example  shows  that  we,  in  great  and 
trying  circumstances,  should  seek  par- 
ticularly the  direction  of  God. 

2d.  We  see  the  benevolence  of  the 
gospel.  Vs.  7,  S.  The  apostles  were  to 
confer  the  highest  favors  on  mankind 
without  reward.  Like  air,  and  sun- 
beams, and  water— gifts  of  God — they 
are  without  price.  The  poor  arc  wel- 
come ;  the  rich,  unaided  by  their  wealth, 
are  welcome  also  ;  the  wide  world  may 
freely  come,  and  partake  the  rich  bless- 
ings of  the  gospel  of  peace. 

3d.  Ministers  of  the  gospel,  and  all 
the  followers  of  Jesus,  should  depend 
on  the  providence  of  God  for  support, 
and  the  supply  of  their  wants.  Vs.  9,  10. 
He  sent  his  apostles  into  a  cold,  un- 
friendly world,  and  he  took  care  of 
them.  So  all  that  trust  him  shall  not 
want.  The  righteous  shall  not  be  for- 
saken. The  God  wno  has  in  his  hand 
all  the  pearls  of  the  ocean,  the  gold  in 


132 


MATTHE  W 


[A.D.  31 


CHAPTER  XL 

AND  it  came  to  pass,  when  Je- 
sus had  made  an  end  of  com- 
manding his  twelve  disciples,  he 
departed  thence,  to  teach  and  to 
preach  in  their  cities. 


the  heart  of  the  earth,  and  the  cattle  on 
a  thousand  hills,  and  that  feeds  the  ra- 
ven when  it  cries,  will  hear  the  cries  of 
his  children,  and  supply  their  wants. 

4th.  We  see  the  duly  of  treating  kind- 
ly the  messengers  of  salvation.  Vs.  11 — 
13.  Christ  expected  that  in  every  city 
and  town  they  would  find  some  who 
would  welcome  them.  He  promised 
the  reward  of  a  prophet  to  those  who 
should  receive  a  proph*t ;  and  assured 
of  his  favor  those  who  had  nothing  bet- 
ter to  bestow  than  even  a  cup  of  cold 
water.  The  ministers  of  religion  are 
sent  to  benefit  the  world.  It  is  but 
right,  that  in  that  world  they  should  be 
kmdly  received,  and  their  waats  sup- 
plied. 

5th.  The  guilt  of  rejecting  the  gospel. 
Vs.  14,  15.  It  is  not  a  small  matter  to 
-eject  an  offer  of  heaven.  A  palace,  a 
throne,  a  mine  of  gold,  might  be  reject- 
ed, and  compared  with  rejecting  the 
gospel,  it  would  be  a  trifle.  But  life 
eternal  is  not  hke  thrones,  and  gold, 
and  temples.  This  lost,  all  is  lost. 
The  gospel  rejected,  all  is  gone.  Nor 
hope,  nor  happiness,  awaits  him  that 
hath  spurned  this  offer.  God  requires 
every  one  to  believe  the  gospel ;  and 
wo,  wo,  a  greater  wo  than  befell  the 
guilty  cities  of  the  plain,  to  him  who 
rejects  it. 

6th.  Judgment  will  certainly  over- 
fake  the  guilty.  Ver.  15.  It  fell  on  So- 
dom, and  it  will  fall  on  all  transgressors. 
None  shall  escape.  Damnation  may 
slumber  long  over  the  '.vicked ;  and 
Aey  may  long  mock  the  God  of  truth, 
but  in  due  time  their  feet  will  slide, 
and  all  creation  shall  not  be  able  to 
save  them  from  wo.  How  dangerous, 
how  awful  is  the  condition  of  an  impen- 
itent sinner  ! 

7th.  We  are  to  take  proper  care  of 
our  lives.  Ver.  23.  The  apostles  were 
to  flee  from  danger,  when  they  could 
do  it  without  denying  their  Lord.  So 
are  we.  He  that  throws  away  his  hfe, 
when  it  might  have  been,  and  ought  to 
have  been,  preserved,  is  a  self-murderer. 


2  Now  "  when  John  nad  hearo 
in  the  prison  the  w^orks  of  Christ, 
he  sent  two  of  his  disciples, 

3  And  said  unto  him.  Art  thou 
he  that  should  come,  or  do  we  look 
for  another  ■? 

o  Lu.7.18,&;c. 

He  that  exposes  himself  when  d«<y  does 
not  require  it,  and  whose  hfe  pays  thy 
forfeit,  goes  before  God  "rushing  un- 
hid into  his  Maker's  presence,"  noi 
can  he  be  held  guiltless. 

8th.  Wc  are  to  persevere  in  om 
duty,  through  all  trials.  Ver.  23.  Nei- 
ther the  world,  nor  pain,  poverty,  per- 
secution, nor  death,  is  to  appal  ua. 
He  that  endures  to  the  end,  shall  be 
saved.  We  have  but  one  thing  to  do  : 
to  do  the  will  of  God  ;  to  he  the  Chris- 
tian every  where ;  and  leave  the  event 
with  him. 

9th.  God  exercises  a  particular  pro- 
vidence. Vs.  29,  30.  He  watches  the 
falling  sparrow,  numbers  the  hairs  of 
the  head,  and  for  the  same  reason  pre- 
sides over  all  other  things.  The  Lord 
reigneth,  says  the  Psalmist,  let  the 
earth  rejoice.  Ps.  xcvii.  1. 

10th.  The  duty  of  making  a  profes- 
sion of  religion.  Vs.  32,  33.  It  must 
be  done  in  the  proper  way,  or  Christ 
will  disown  us  in  the  day  of  judgment. 
It  is  impossible  to  neglect  it,  and  have 
evidence  of  piety.  If  ashamed  of  him, 
he  will  be  of  us. 

11th.  Religion  is  easy,  and  easily 
tested.  Vs.  40 — 42.  What  more  easy 
than  to  give  a  cup  of  water  to  a  stran- 
ger ;  and  what  more  easy  than  to  know 
Irom  what  motive  we  do  it !  Yet  how 
many  are  there  who,  while  they  would 
do  the  thing,  would  yet  lose  eternal  life, 
rather  than  do  it  with  a  view  of  honor- 
ing Christ,  or  showing  attachment  to 
him  !  How  dreadful  is  the  opposition 
of  the  human  heart  to  religion  !  How 
amazing  that  man  will  not  do  the  slight- 
est acts,  to  secure  an  interest  in  the 
kingdoin  of  God  ! 

CHAPTER  XI. 

1.  And  it  came  to  pass,  &c.  The  di 
rections  to  his  apostles  were  given  in 
the  vicinity  of  Capernaum.  He  \vcnt 
from  thence  to  preach  in  their  cities ; 
that  is,  in  the  cities  in  the  vicinity  of 
Capernaum,  or  in  Galilee.  He  did  not 
yet  go  into  Judea. 

2.  The    account    contained    in    thi» 


A.  D.31.] 


CHAPTER  XI. 


133 


b  Lu. 7.24-30. 


4  Jesus  answered  and  said  unto  |  dead  are  raised   up,  and    the  poor 
them,    Go    and    shew    John    again  |  have  the  gospel  preached  to  them, 
those  things  which  ye  do  hear  and  j      6  And  blessed  is  he,  whosoever 
see  :  shall  not  be  offended  °  in  me. 

5  The  blind  receive  their  sight,  7  And,  as  they  departed,  Jesus 
and  the  lame  walk,  the  lepers  are  began  to  say  unto  the  multitudes 
cleansed,   and    the   deaf  hear,   the    concerning  John,  What  ''  went   ye 

a  Is.8  •  4,15.  ]  Co.I.22,23.  1  Pe.2.8. 

ihapter  of  Matthew,  to  the  19ih  verse, 
s  found,  with  no  material  variation,  in 
Luke  vii.  IS — ^35.  John  was  in  prison. 
Herod  had  thrown  him  into  confine- 
ment, on  account  of  John's  faithfulness 
in  reproving  him  for  marrying  his  bro- 
.her  Pliilip's  wife.  See  I\Iatt.  xiv.  3,  4. 

It  is  not  certainly  known  why  John 
sent  to  Jesus.  It  might  have  been  to 
satisfy  his  disciples  that  Jesus  was  the 
Messiah ;  or  he  might  have  been  de- 
sirous of  ascertaining  for  himself  whe- 
ther this  person  of  whom  he  heard  so 
viuch,  was  the  same  one  whom  he  had 
oaptized,  and  whom  he  knew  to  be  the 
Messiah.  See  John  i.  29. 

3.  Art  thou  he  that  should  come.  That 
IS,  art  thou  the  Messiah,  or  the  Christ. 
The  Jews  expected  a  Saviour.  His 
coming  had  been  long  foretold.  Gen. 
xlix.  10.  Isa.  Ix.  1 — 6 ;  xi.  1 — 5  ;  xxxv. 
4  —  6;  Uii.  Dan.  Lx.  24  — 27.  See  also 
John  vi.  14.  Comp.  Deut.  xviii.  18.  19. 
In  common  language,  therefore,  he 
was  familiarly  described  as  he  that  was 
to  come.  Luke  adds  here  (Luke  vii.  21.) 
that  at  the  time  when  the  messertgers 
3ame  to  him,  Jesus  cured  many  of  their 
.nfirmities,  and  plagues,  and  of  evil 
spirits.  An  answer  was,  therefore, 
ready  to  the  inquiries  of  John. 

4,  5.  Go  and  show  John  again,  &c. 
Jesus  referred  them  for  an  answer  to 
these  miracles.  They  were  proof  that 
he  was  the  Messiah.  Prophets  had  in- 
deed wrought  miracles,  but  no  prophet 
had  \vrought  so  many,  or  any  so  im- 
portant. Jesus,  moreover,  wrought 
them  In  his  own  name,  and  by  his  own 
power.  Prophets  had  done  it  by  the 
power  of  God.  Jesus,  therefore,  per- 
ormed  the  works  which  none  but  the 
Messiah  could  do;  and  John  might 
jasily  infer  that  he  was  the  Christ. 
T  The  poor  have  the  gospel  preached  to 
them.  It  was  predicted  of  the  Messiah, 
that  he  would  preach  good  tidings  to 
the  meek  (Isa.  Lxi.  1.):  or,  as  it  is  ren- 
dered in  the   New  Testament,   preach 

12 


the  gospel  to  the  poor.  Luke  iv.  18 
By  this,  therefore,  also,  John  might  in- 
fer that  he  was  truly  the  Messiah.  It 
adds  to  the  force  of  this  testimony,  that 
the  poor  have  always  been  overlooked 
by  Pharisees  and  philosophers.  No 
sect  of  philosophers  had  condescended 
to  notice  them  before  ChtLst ;  and  no 
system  of  religion  had  attempted  to  in- 
struct them,  before  the  Christian  reli- 
gion. In  all  other  schemes,  the  poor 
have  been  passed  by  as  unworthy  of 
notice. 

6.  And  blessed  is  he,  &c.  The  word 
offence  means  a  stumbling  block.  Note, 
?»latt.  V.  29.  This  verse  might  be  ren- 
dered, '  happy  is  he  to  whom  I  shall 
not  prove  a  sumbling  block  !'  That  is, 
happy  is  he  who  shall  not  take  offence 
at  my  poverty  and  lowhness  of  life,  so 
as  to  reject  me  and  my  doctrine.  Hap- 
py is  he  who  can,  notwithstanding  that 
poverty  and  obscurity,  see  the  evidence 
that  I  am  the  Messiah,  and  follow  me. 
It  is  not  improbable  that  John  wished 
Jesus  publicly  to  proclaim  himself  as 
the  Christ,  instead  of  seeking  retire- 
ment. Jesus  replied  that  he  gave  suf- 
ficient evidence  of  that  by  his  works  ; 
that  a  man  might  discover  it  if  he 
chose ;  and  that  he  was  blessed  who 
would  seek  that  evidence,  and  embracp 
him  as  the  Christ,  in  spite  of  his  hum 
ble  manner  of  life. 

7.  And  as  they  departed,  &.c.  Jesus 
took  occasion  from  the  inquiries  made 
by  John's  disciples,  to  instruct  the  peo- 
ple respecting  the  true  character  of 
John.  Multitudes  had  gone  out  to  hear 
him,  when  he  preached  in  The  desert 
(Matt,  iii.) ;  and  it  is  probable  that  many 
had  been  attracted  by  the  novelty  of  his 
appearance  or  doctrines,  and  many  had 
gone  simply  to  see  and  hear  a  man  ol 
singular  habits  and  opinions.  Probably 
many  who  followed  Christ  had  been  of 
that  number.  He  took  occasion,  there- 
fore, by  some  striking  questions  to  ex- 
amine the  motives  by  which  they  had 


184 


out  into  tlie  wilderness  to  see  "J  a 
reed  shaken  fi-ith  the"  wind  ] 

8  But  what  went  ye  out  for  to 
see  1  a  man  clothed  in  soft  ra.ment  ■? 
Behold,  they  that  wear  soft  clothing 
are  in  kings'  houses. 

9  But  what  went  ye  out  for  to 
see  ■?  a  prophet  1  yea,  I  say  unto 
jou,  and  more  than  a  prophet. 

10  For  this  is  he  of  whom  it  is  ' 

a  Ep.4.14.  Ja.1.6.  h  Is.40.3.  Mal.3.].  Lu. 
1.76. 

been  drawn  to  his  ministry,  'i  A  reed 
shaken  with  the  wind  ?  The  region  of 
country  in  which  John  preached,  being 
overflowed  annually  by  the  Jordan, 
produced  great  quantities  of  reeds,  or 
canes,  of  a  hght,  fragile  nature,  easily 
shaken  by  the  wind.  They  were,  there- 
fore, an  image  of  a  light,  changing,  in- 
constant man.  John's  sending  to  Christ 
to  inquire  his  character,  might  have  led 
some  to  suppose  that  he  was  changing 
and  inconstant,  like  a  reed.  He  had 
once  acknowledged  him  to  be  the  Mes- 
siah, and  now,  being  in  prison  and  send- 
ing to  him  to  inquire  into  the  fact,  they 
might  have  supposed  he  had  no  firm- 
ness, or  fi.xed  principles.  Jesus,  by 
asking  this  question,  declared,  that  not- 
withstanding this  appearance,  this  was 
not  the  character  of  John. 

8.  Clothed  in  soft  raiment.  The  kind 
of  raiment  here  denoted  was  the  light, 
thin  clothing  worn  by  efieminate  per- 
sons. It  was  made  commonly  of  fine 
linen,  and  was  worn  chiefly  for  orna- 
ment. Christ  asks  them  whether  they 
were  attracted  by  any  thing  like  that. 
He  says  that  the  desert  was  not  the  place 
to  expect  it.  In  the  palaces  of  kings, 
in  the  court  of  Herod,  it  might  be  ex- 
pected. But  not  in  the  place  where 
John  was.  This  kind  of  clothing  was 
an  emblem  of  riches,  splendor,  eflemi- 
nacy,  feebleness  of  character.  He 
meant  to  say  that  John  was  a  man  of 
fk  different  stamp  : — coarse  in  his  ex- 
terior;  hardy  in  his  characlcr  ;  firm  in 
his  virtue  ;  fitted  to  endure  trials  and 
privations,  and  thus  qualified  to  be  the 
lorerunner  o*"  the  toiling  and  suffering 
Messiah. 

9.  A  prophet  ?  He  next  asks  whether 
they  went  to  see  a  prophet  ?  They  had 
regarded  him  as  such  ;  and  Jesus  tells 

liom  that  in  tliis  their  apprehensions  of 


MATTHEW.  [A.D.31. 

written,  Behold,  I  send  my  messen- 
ger before  thy  face,  which  shall  pre- 
pare thy  way  before  thee. 

11  Verily  I  say  unto  you,  among 
"^  them  that  are  born  of  women  there 
hath  not  risen  a  greater  than  John 
the  Baptist :  notwithstanding,  ^  he 
that  is  least  in  the  kingdom  of  hea-- 
ven  is  greater  than  he. 

12  And   from  the  daya  of  John 

c  Jno.5.35.      d  Jno.J. 15.27.  3.30. 


him  were  correct.     ^  More  than  a  pro 

phet.  Sustaining  a  character  more  ele 
vaied  and  sacred  than  the  most  distin 
guished  of  the  ancient  prophets.  Those 
had  been  regarded  as  the  most  eminent 
of  the  prophets  who  had  most  clearly 
predicted  the  Messiah.  Isaiah  had 
been  distinguished  above  all  others  for 
the  sublimity  of  his  writings,  and  the 
clearness  with  which  he  had  foretold 
the  coming  of  Christ.  Yet  John  sur- 
passed even  him.  He  lived  in  the  time 
of  the  Christ.  He  predicted  his  coming 
with  still  more  clearness.  He  was  the 
instrument  of  introducing  him  to  the 
nation.  He  was,  therefore,  first  among 
the  prophets. 

10.  For  this  is  he,  &c.  The  passage 
of  scripture  here  quoted  is  found  in 
Mai.  iii.  1.  The  substance  of  it  is  con- 
tained also  in  Isa.  xl.  3.  ^  Prepare 
thy  way.  That  is,  to  prepare  the  peo- 
ple ;  to  make  them  ready,  by  proper 
instructions,  to  receive  the  Messiah. 

11.  Them  that  are  horn  of  ivomen. 
This  is  an  emphatic  way  of  saying  that 
there  had  never  been  a  greater  man 
than  John.  See  Job.  xiv.  1.  IT  He 
that  is  least  in  the  kingdom  of  heaven,  is 
greater  tJian  he.  The  phrase  "  king 
dom  of  heaven"  is  used  in  many  senses. 
See  Note,  Matt.  iii.  2.  It  here  proba- 
bly means,  in  preaching  the  kingdom 
of  God,  or  the  gospel.  It  could  hardly 
bo  affinned  of  the  obscurest  and  most 
ignorant  Christian,  that  he  had  clearer 
views  than  Isaiah  or  John.  But  of  the 
apostles  of  the  Saviour,  of  the  first 
preachers,  who  were  with  him,  and 
v/ho  heard  his  instructions,  it  might  be 
said,  that  they  had  more  correct  appre- 
hensions than  any  of  the  ancient  pro- 
phets, or  John. 

12.  And  from  the  days  of  John,  &c. 
That  is.  from  the  days  when  John  be- 


\.  D.31.J 


CHAPTER  XL 


135 


the  Baptist  until  now  the  kingdom 
of  heaven  '  suffereth  violence,  and 
the  violent  take  "  it  by  force. 

13  For  all  the  prophets  and  the 
law  prophesied  until  John. 

14  And  if  ye  will  receive  il,  this 
is  Elias  which  '  was  for  to  come. 

15  He  '  that  hath  ears  to  hear, 
let  him  hear. 

16  But  "*  whereunto  shall  I  liken 
this   generation  ]      It   is   like  unto 

1  or,  is  gotten  by  force,  and  they  that  thriLst 
men.  take  it,  ice.      a  Lu.16.16.    Ep.C.ll-lS. 


gan  to  preach.  It  is  not  known  how 
long  this  was,  but  it  was  not  probably 
more  than  a  year.  Our  Saviour  here 
simply  states  a  fact.  He  says  there 
was  a  OTeat  rush,  or  a  crowd  pressing  to 
hear  John.  Multitudes  went  out  to 
hear  him,  as  if  they  were  about  to  take 
the  kingdom  of  heaven  by  force.  See 
Matt.  iii.  5.  So,  says  he,  it  has  con- 
tinued. Since  the  kingdom  of  heaven, 
or  the  gospel,  has  been  preached,  there 
has  been  a  rush  to  it.  Men  have  been 
earnest  about  it ;  they  have  come  press- 
ing to  obtain  the  blessing,  as  if  they 
would  take  it  by  violence.  There  is 
allusion  here  to  the  manner  in  which 
cities  were  taken.  Besiegers  pressed 
upon  them  with  violence,  and  demo- 
lished the  walls.  With  such  earnest- 
ness and  violence,  he  says,  men  had 
pressed  around  him  and  John,  since 
'hey  began  to  preach.  There  is  no 
allusion  here  to  the  manner  in  which 
individual  sinners  seek  salvation ;  but 
it  is  a  simple  record  of  the  fact  that 
multitudes  had  thronged  around  him 
and  John  to  hear  the  gospel. 

13.  All  the  prophets,  &c.  It  is  meant 
by  this  verse  that  John  introduced  a 
new  dispensation;  and  that  the  oZr/ one, 
where  the  prophets  and  the  law  of 
Moses  were  the  guide,  was  closed 
when  he  preached  that  the  kingdom  of 
heaven  was  at  hand.  By  tlie  law  is 
meant  the  five  books  of  Moses  ;  by  the 
prophets,  the  remainder  of  the  books  of 
:he  Old  Testament. 

14.  If  ye  will  receive  it.  This  is  a 
way  of  speaking  implying  that  the  doc- 
tiine  which  he  was  about  to  state  was 
difl'erent  from  their  common  views ; 
that  he  was  about  to  state  something 
which  varied  from  the  common  expect- 
ation, and  which,  therefore,  thev  might 


children  sitting  in  the  markets,  and 
calling  unto  their  fellows, 

17  And  saying.  We  have  piped 
unto  you,  and  ye  have  not  danced  ; 
we  have  mourned  unto  you,  and  ye 
have  not  lamented. 

18  For  John  came  neither  eating 
nor  drinking;  and  they  say,  '  He 
hath  a  devil. 

19  The  Son  of  man  came  eating 
f  and   drinking ;  and  they  say,  Be- 

b  Mal.4.5.  c.17.12.  c  Re.2.7,&c.  d  Lu.7. 
31.     ec.10.25.    Jno.7.20.     /c.9.10.    Juo.2.2. 


be  disposed  to  reject.  IT  This  is  Elias, 
&c.  That  is,  Elijah.  Elias  is  the 
Greek  mode  of  writing  the  Hebrew 
word  Elijah.  An  account  of  him  is 
found  in  the  first  and  second  books  of 
Kings.  He  was  a  distinguished  pro- 
phet, and  was  taken  up  to  heaven  in  a 
chariot  of  fire.  2  Kings  ii.  11.  The 
prophet  Malachi  (ch.  iv.  5,  6.)  predict- 
ed that  Elijah  should  be  sent  before 
the  coming  of  the  Messiah,  to  prepare 
the  way  for  him.  By  this  was  evidently 
meant,  not  that  he  should  appear  in 
person,  but  that  one  should  appear  wdth 
a  striking  resemblance  to  him ;  or,  as 
Luke  (ch.  i.  17.)  expresses  it,  "in  the 
spirit  and  power  of  Elijah."  But  the 
Jews  understood  it  difierently.  They 
expected  that  Elijah  would  appear  in 
person.  They  also  supposed  that  Je- 
remiah and  some  other  of  the  prophets 
would  appear  also  to  usher  in  the  pro- 
mised Messiah,  and  to  grace  his  advent. 
See  Matt.  xvi.  14;  xvii.  10.  John  i.  21. 
This  expectation  was  the  reason  whv 
he  used  the  words,  if  ye  will  receive  it, 
implying  that  the  aft^irmation  that  John 
was  the  promised  Elijah,  was  a  doc- 
trine contrary  to  their  expectation. 

15.  He  that  hath  ears,  &.C.  This  ex- 
pression is  frecpiently  used  by  Christ. 
It  is  a  proverbial  expression,  implying 
that  the  highest  attention  should  be 
given  to  what  was  spoken.  The  doc 
trine  about  John  he  regarded  as  of  the 
greatest  importance.  He  among  you, 
says  he,  that  has  the  faculty  of  under- 
standing this,  or  that  will  believe  tha' 
this  is  the  Elijah  spoken  of,  let  him 
attend  to  it,  and  remember  it. 

16 — 19.  But  whereunto  shall  J  liken, 
&c.  Christ  proceeds  to  reprove  the  in- 
consistency and  fickleness  of  that  age 
of  men.     He  says  they  wcro  like  chila 


136 


MATTHEW. 


[A.  D.  31 


hold  a  man  gluttonous,  and  a  wine-  cities  wherein  most  of  his  mighty 

bibber,  a  friend  of  publicans  "  and  works  were  done,  because  they  re^ 

sinners.     But  *  Wisdom  is  justified  pented  not : 
of  har  children.  21   Woe    unto    thee,    Chorazin! 

20  Then  "  began  he  to  upbraid  the  woe  unto  thee,  "^  Bethsaida  !  for  if 
a  Lu.15.2.     19.7.         b  Ps.92.5,6.     Pr.l7.2i  d  Jno.12.21. 

c  Lu.l0.13,&c. 


ren.  Nothing  pleased  them.  He  refers 
here  to  the  plays  or  sports  of  cliildren. 
Instrumental  music,  or  piping,  and  danc- 
ing, were  used  in  marriages  and  festi- 
vals, as  a  sign  of  joy.  See  Matt.  xxv. 
1 — 12.  Children  imitate  their  parents 
and  others,  and  act  over  in  play  what 
they  see  done  by  others.  Among  their 
childish  sports,  therefore,  was  probably 
an  imitation  of  a  wedding,  or  festal  oc- 
casion. We  have  seen  also  (Note, 
Matt.  ix.  23)  that  funerals  were  attend- 
ed witli  mournful  music,  and  lamenta- 
tion, and  howling.  It  is  not  improbable 
that  children  also,  in  play,  imitated  a 
mournful  funeral  procession.  One  part 
are  represented  as  sullen  and  dissatis- 
fied. They  would  not  enter  into  the 
play.  Nothing  pleased  them.  The 
others  complamed  of  it.  We  have, 
said  they,  taken  all  pains  to  please  you. 
We  have  piped  to  you,  played  lively 
tunes,  and  engaged  in  cheerful  sports, 
but  you  would  not  join  with  us ;  and 
then  we  have  played  different  games, 
and  imitated  the  mourning  at  funerals, 
and  you  are  equally  sullen ;  you  have 
not  lamented  ;  you  have  not  joined  with 
us.  Nothing  pleases  you.  So,  said 
Christ,  is  this  generation  of  men.  John 
came  one  waj' ;  neither  eating  nor 
drinking,  abstaining  as  a  Nazarene, 
and  you  were  not  pleased  with  him.  I, 
the  Son  of  man,  have  come  in  a  differ- 
ent manner,  eating  and  drinking:  not 
practising  any  austerity,  but  living  like 
other  men,  and  you  are  equally  dissa- 
tisfied. Nay,  you  are  less  pleased. 
You  calumniate  him,  and  abuse  me  for 
not  doing  the  very  thing  which  dis- 
pleased you  in  John.  Nothing  pleases 
you.  You  are  fickle,  changeable,  in- 
constant, and  abusive.  If  Markets. 
Places  to  sell  provisions ;  places  of 
concourse  where  also  children  flocked 
together  for  play.  ^  We  have  piped. 
We  have  played  on  musical  instru- 
ments. A  pipe  was  a  wind  instrument 
of  music,  often  used  by  shepherds, 
y  Neither  eating  nor  d>  inking.  Tka.t 
is,  abstaining  from  some  kinds  of  food, 


and  wine,  as  a  Nazarene.  It  does  not 
mean  that  he  did  not  eat  at  all,  but  that 
he  was  remarkable  for  abstinence. 
IT  He  hath  a  devil.  He  is  actuated  by 
a  bad  spirit.  He  is  irregular,  strange, 
and  cannot  be  a  good  man.  "f  The  Son 
of  man  came  eating  and  drinking.  That 
is,  living  as  others  do ;  not  practising 
austerity ;  and  they  accuse  him  of  being 
fond  of  excess,  and  seeking  the  society 
of  the  wicked.  IT  Gluttonous.  One 
given  to  excessive  eating.  If  Wine- 
bibber.  One  wlio  drinks  much  wine. 
A  great  drinker.  Jesus  undoubtedly 
lived  according  to  the  general  customs 
of  the  people  of  his  time.  He  did  not 
affect  singularity ;  he  did  not  separate 
himself  as  a  Nazarene ;  he  did  not 
practise  severe  austeriries.  He  ate  that 
which  was  common,  and  drank  that 
which  was  common.  As  wine  was  a 
common  article  of  beverage  among  the 
people,  he  drank  it.  It  was  the  pure 
juice  of  the  grape,  and  for  any  thing 
that  can  be  proved,  it  was  without  fer- 
mentation. In  regard  to  the  kind  of 
wine  which  was  used,  see  Note  on 
John  ii.  10. — No  one  should  plead  this 
example,  at  any  rate,  in  favour  of  mak- 
ing use  of  the  wines  that  are  common- 
ly used  in  this  country — wines,  many 
of  which  are  manufactured  here,  and 
without  a  particle  of  the  pure  juice  of 
the  grape,  and  most  of  which  are  mix- 
ed with  brandy,  or  with  noxious  drugs, 
to  give  them  color  and  flavor.  If  Wis- 
dom is  justified  of  her  children.  The 
children  of  wisdom  are  the  iLnse — those 
who  understand.  He  means  that  though 
that  generation  of  Pharisees  and  fault- 
finders did  not  appreciate  the  conduct 
of  John  and  himself,  yet  the  wise,  the 
candid — those  who  understood  the  rea- 
son of  their  conduct  —  would  approve 
of,  and  do  justice  to  it. 

20.  Then  began  he  to  upbraid,  &c 
That  is,  to  reprove,  rebuke,  or  de 
nounce  heavy  judgment. 

21.  Chorazin  a7id  Bethsaida.  Tliesc 
were  towns  not  far  from  Capernaum, 
but  the  precise  situation  is  unknown. 


A.D.  31.] 


CHAPTER  XI, 


18) 


the  mighty  works  which  were  done  j  be  more  tolerable  lor  Tyre  and  Si- 
in  you°had  been  done  in  Tyre  and    don  at  the  day  of  judgmer.t,  than  for 
Sidon,  they  would    have   repented    you. 
long  ago  in  sackcloth  and  ashes.  23  And  thou,  Capernaum,  which 

92  But  I  say  unto  you,  It  "  shall   *  art  exalted  unto  heaven,  shalt  be 
ac.10.15.  6IS.H.13-15.    La.2.1. 

BethsaiJa  means  literally  a  house  of 
hunthiix  or  of  game,  and  it  was  prob- 
ably situated  on  the  banks  of  the  sea  of 
Galilee,  and  supported  itself  by  hunting 
or  fishing.  It  was  the  residence  ot 
Philip,  Andrew,  and  Peter.  John  i. 
44.  It  was  enlarged  by  Philip  the 
Tetrarch,  and  called  Julia,  after  the 
emperor's  daughter.  IT  Tyre  and  Sidon. 
These  were  cities  of  Phoenicia,  former- 
ly very  opulent,  and  distinguished  for 
merchandise.  They  were  sittiated  on 
the  shore  of  the  Mediterranean  sea, 
and  were  on  the  western  part  of  Juilca. 
They  were,  therefore,  well  known  to 
the  Jews.  Tyre  is  frequently  men- 
tioned in  the  Old  Testament  as  bemg 
the  place  through  which  Solomon  de- 
rived many  of  the  materials  for  buildmg 
the  temple.  2  Chron.  ii.  11 — 16.  It 
was  also  a  place  against  which  one  of 
the  most  important  and  pointed  prophe- 
cies of  Isaiah  was  directed.  See  Notes 
on  Isa.  xxiii.  Comp.  Eze.  xxvi.  4 — 14. 
Both  these  cities  were  very  ancient. 
Sidon  was  situated  within  the  bounds 
of  the  tribe  of  Asher  (Josh.  xix.  28.) ; 
but  this  tribe  could  never  get  possession 
of  it.  Judges  i.  31.  It  was  famous  for 
its  great  trade  and  navigation.  Its  in- 
habitants were  the  tirst  remarkable 
merchants  in  the  world,  and  were 
much  celebrated  for  their  luxury.  In 
the  time  of  our  Saviour  it  was  proba- 
bly a  city  of  much  splendor  and  exten- 
sive commerce.  It  is  now  called  Seide, 
or  Saide,  and  is  far  less  populous  and 
splendid  than  it  was  in  the  time  of 
Christ.  It  was  subdued  successively 
by  the  Babylonians,  Egyptians,  and 
Romans,  the  latter  of  whom  deprived 
It  of  its  freedom. 

Messrs.  Fisk  and  King,  American 
missionaries,  passed  through  Sidon  in 
the  summer  of  1823,  and  estimated  the 
population,  as  others  have  estimated  it, 
at  eight  or  ten  thousand ;  but  Mr. 
Goodell,  another  American  missionary, 
tool'  up  his  residence  there  in  June, 
1824,  for  the  purpose  of  studying  the 
Armenian  language  with  a  bishop  of 
»he  Armenian  church  v/ho  lives  there, 
12* 


and  of  course  had  far  better  opportuni- 
ties to  know  the  statistics  of  the  place. 
He  tells  us  there  are  six  Mohammedan 
mosques,  a  Jewish  synagogue,  a  Ma- 
ronite,  Latin,  and  Greek  church.  The 
number  of  inhabitants  may  be  estimated 
at  three  thousand,  of  whom  one-haV 
may  be  Mussulmans. 

Tyre  was  situated  about  twenty 
miles  south  of  Sidon.  It  was  built 
partly  on  a  small  island,  about  seventy 
paces  from  the  shore,  and  partly  on  the 
main  land.  It  was  a  city  of  great  ex- 
tent and  splendor,  and  extensive  com- 
merce. It  abounded  in  luxury  and 
wickedness.  It  was  often  besieged. 
It  held  out  against  Shalmanezer  five 
years,  and  was  taken  by  Nebuchadnez- 
zar after  a  siege  of  thirteen  years.  It 
was  afterwards  rebuilt,  and  was  at 
length  taken  by  Alexander  the  Great, 
after  a  most  obstinate  siege  of  five 
months.  There  are  no  signs  now  of 
the  ancient  city.  It  is  the  residence 
only  of  a  few  miserable  fishermen,  and 
contains,  amidst  the  ruins  of  its  former 
magnificence,  only  a  few  huts.  Thus 
was  tiulfiUed  the  prophecy  of  Eze- 
kiel :  Thou  shalt  he  built  no  more; 
though  thou  be  sought  for,  yet  shalt  thou 
never  he  found  again  (.xxvi.  21.)  For  a 
description  of  Tyre  as  it  was  formerly, 
and  as  it  is  now,  see  Notes  on  Isaiah 
xxiii.  IT  In  sackcloth  and  ashes.  Sack- 
cloth was  a  coarse  cloth,  like  canvass, 
used  for  the  dress  of  the  poor,  and  for 
the  more  common  articles  of  domestic 
economy.  It  was  worn  also  as  a  sign 
of  mourning.  The  Jews  also  frequently 
threw  ashes  on  their  heads,  as  expres- 
sive of  grief.  Job  i.  21  ;  ii.  12.  Jer. 
vi.  26.  The  meaning  is,  that  they 
would  have  repented  with  expressiom 
of  deep  sorrow.  Like  Nineveh,  they 
would  have  seen  their  guilt  and  danger 
and  would  have  turned  from  their~  in 
iquity.  Heathen  cities  would  have  ro 
ceived  him  better  than  the  cities  of  the 
Jews,  his  native  land, 

23.  And  thou  Capernaum.  See  Note, 
Matt.  iv.  13.  H  Which  art  exalted  to 
heaven.     Tiiis  is  an  exp"  ession  usf  d  to 


;38 


MATTHEW. 


[A.  D.  31 


brougrht  down  to  hell  :  for  if  the 
mighty  works  which  have  been 
done  iu  thee  had  been  done  in 
Sodom,  it  would  have  remained 
until  this  day. 

24  But  I  say  unto  you,  "  That  it 
shall  be  more  tolerable  for  the  land 
of  Sodom  in  the  day  of  judgment, 
than  for  thee. 

a  ver.24. 


25  At  *  that  time  Jesus  answered 
and  said,  I  thank  thee,  O  Father, 
Lord  of  heaven  and  earth,  because 
thou  hast  hid  these  things  from  the 
wise  and  prudent,  and  hast  revealed 
them  unto  babes.  * 

26  Even  so,  Father:  for  so  it 
seemed  good  in  thy  sight. 


6  Lu.  J0.21,&c. 
1.27. 


c  Ps.8.2.   Je.1.7,8.   1  Cor. 


denote  great  privileges.  He  meant, 
that  they  were  pecuUarly  favored  with 
instruction.  The  city  was  prosperous. 
It  was  successful  in  commerce.  It  was 
signally  favored  by  its  wealth.  Most 
of  all,  it  was  signally  favored  by  the 
presence,  the  preaching,  and  the  mira- 
cles of  the  Lord  Jesus  Christ.  Here 
he  spent  a  large  part  of  his  time  in  the 
early  part  of  his  ministry ;  and  in  Ca- 
pernaum and  its  neighborhood  he  per- 
formed his  chief  miracles.  ^  Shall  be 
brought  doiL-n  to  hell.  This  does  not 
mean  that  all  the  people  should  go  to 
hell ;  but  that  the  city  which  had  nour- 
ished so  prosperously,  should  lose  its 
prosperity,  and  occupy  the  lowest  place 
among  cities.  The  word  hell  is  used 
here,  not  to  denote  a  place  of  punisii- 
ment  in  the  future  world,  but  a  state 
oi  desolation  and  destruction  as  a  city. 
It  stands  in  contrast  with  the  word  hea- 
ven. As  their  being  exalted  to  heaven, 
did  not  mean  that  the  people  would  all 
be  saved,  or  dwell  in  heaven,  so  their 
being  brought  down  to  hell  refers  to  the 
desolation  of  the  city.  Their  privileges, 
honors,  wealth,  &.C.,  should  be  taken 
away,  and  they  should  sink  as  low 
among  cities  as  they  had  been  before 
exalted.  This  has  been  strictly  fulfil- 
led. In  the  wars  between  the  Jews 
and  the  Romans,  Chorazin,  Bethsaida, 
Capernaum,  &.c.,  were  so  completely 
desolated  that  it  is  difficult  to  deter- 
mine their  former  situation.  It  is  not 
to  b3  denied  also  that  he  threatened 
future  punishment  on  those  who  re- 
jected him.  The  truth  inculcated  is, 
that  those  wno  are  peculiarly  favored, 
must  be  punished  accordingly  if  they 
iibuse  their  privileges.  IT  If  the  mighty 
works  —  had  been  done  in  Sodom.  See 
Note,  Matt.  X.  15.  Sodom  was  de- 
stroyed on  account  of  its  great  wicked- 
■ess.     Christ  says,  if  his  miracles  had 


been  done  there,  they  would  have  re- 
pented, and  consequently  the  city  would 
not  have  been  destroyed.  As  it  was, 
it  would  be  better  for  Sodom  in  the  day 
of  judgment  than  for  Capernaum,  for 
its  inhabitants  would  not  be  called  to 
answer  for  the  abuse  of  so  great  privi- 
leges. 

25,  26.  From  the  wise  and  prudent. 
That  is,  from  those  who  thought  them- 
selves wise  —  wise,  according  to  the 
world's  estimation  of  wisdom — the 
men  of  philosophy,  and  self-conceit, 
and  science,  falsely  so  called.  1  Cor. 
i.  26,  27.  If  Hast  revealed  them  unto 
babes.  To  the  poor,  ignorant,  and  ob- 
scure ;  the  teachable,  simple,  and  hum- 
ble. Such  as  his  disciples  were.  He 
had  reference  here  probably  to  the 
proud  and  haughty  scribes  and  Phari- 
sees in  Capernaum.  They  rejected 
his  gospel ;  but  it  was  the  pleasure  of 
God  to  reveal  it  to  obscure  and  more 
humble  men.  The  reason  given,  the 
only  satisfactory  reason,  is,  that  it  so 
seemed  good  in  the  sight  of  God.  In 
this  the  Saviour  acquiesced,  saying — 
Even  so  Father: — and  in  the  dealings  of 
God  it  is  fit  that  all  should  acquiesce. 
Such  is  the  will  of  God,  is  oiten  the  only 
explanation  which  can  be  offered  in 
regard  to  the  various  events  which 
happen  to  us  on  earth.  Such  is  the  will 
of  God,  is  the  only  account  which  can 
be  given  of  the  reason  of  the  dispensa- 
tions of  his  grace.  Our  understanding 
is  often  confounded.  We  are  stopped 
in  all  our  efforts  at  explanation.  Our 
philosophy  fails,  and  all  that  we  can 
say  is,  '  Even  so  Father,  for  so  it  seems 
good  to  thee.'  And  this  is  enough. 
That  God  does  a  thing,  is,  after  all, 
the  best  reason  wliich  we  can  have,"ihat 
it  is  right.  It  is  a  security  that  nothing 
wrong  is  done  ;  and  though  riow  mys- 
erious,  yet  hght  will   hereafter  shine 


4.1).  31. J  CHAPTER  XI. 

27  All  •  things  are  delivered  unto 
me  of  my  Father :  and  no  man 
knovveth  the  Son  but  the  Father; 
neither  *  knoweth  any  man  the  Fa- 
ther, save  the  Son,  and  he  to  whom- 
soever the  Son  will  reveal  him. 

oc.28.18.  Lu. 10.22.  Jno.3.35.  17.2.  ICor. 
15.27.      iJno.l.ia.    1  Jno.5.20. 


upon  it  like  the  light  of  noon-day.  I 
would  have  a  better  security  that  a 
(hing  was  right  if  I  could  say  that  I 
knew  such  was  the  will  of  God,  than  I 
could  to  depend  on  my  own  reason. 
Ill  the  one  case  I  confide  in  the  infalli- 
ble and  most  perfect  God ;  in  the  other 
I  rely  on  tlte  reason  of  a  frail  and  err- 
ing man.  God  never  errs  ;  but  nothing 
is  more  common  than  for  men  to  err. 

27.  All  tilings  are  delivered,  &c. 
The  same  doctrine  is  clearly  taught  of- 
ten in  the  New  Testament.  See  John 
iii.  35;  VI.  46;  X.  15.  Col.  i.  16,  17.  It 
means  that  Christ  has  control  over  all 
things,  for  the  good  of  his  church  ;  that 
the  government  of  the  universe  is  com- 
mitted to  him  as  Mediator,  that  he  may 
redeem  his  people,  and  guide  them  to 
glory.  Eph.  i.  20,  21,  22.  '^  No  man 
knoweth  the  Son.  That  is,  such  is  the 
nature  of  the  Sou  of  God  ;  such  the 
mystery  of  the  imion  between  \he  di- 
vine and  human  nature  ;  such  his  ex- 
alted character  as  divine,  that  no  mor- 
tal can  fully  coinprehend  him.  None 
but  God  full)/  knows  him.  Had  he 
been  a  mere  man,  this  language  surely 
would  not  have  been  used  of  him. — 
If  Neither  hnowetli  any  man  the  Father, 
&c.  In  the  original  this  is,  neither 
knoweth  any  one  the  Father  e.xcept  the 
Son.  That  is,  no  one  man  or  angel 
clearly  comprehends  the  character  of 
tiie  infinite  God,  but  the  Son — the  Lord 
Jesus — and  he  to  whom  he  makes  him 
known.  This  he  does  by  revealing  the 
character  of  God  clearly,  and  more  es- 
pecially by  manifesting  his  character  as 
a  sm-forgiving  God,  to  the  soul  that  is 
weary  and  heavy-laden.     John  xvii.  6. 

28.  All  ye  that  labor  arid  are  heavy- 
laden..  He  here,  perhaps,  refers  pri- 
marily to  the  Jews,  who  groaned  under 
the  weight  of  their  ceremonial  laws,  and 
the  tradiiions  of  the  elders.  Acts  .\v. 
10.  He  tells  them,  that  by  coming  to 
him,  and  embracing  the  new  system  of 
rehmon,  they  would  be  freed  from  these 
Surdensome    rites    and    ceremonies. — 


139 


28  Come  unto  me  all  ye  that  la- 
bour '  and  are  heavy  laden,  and  I 
will  give  you  rest. 

29  Take  my  yoke  upon  you,  and 
learn  "*  of  me  ;  for  I  am  meek  and 

cls.53.2,3.      d  Ph.2.5-8.    lPe.2.21. 


There  can  be  no  doubt,  however,  that 
he  meant  here  chiefly  to  address  the 
poor,  lost,  ruined  sinner ;  the  man  bur- 
dened with  a  consciousness  of  his  trans- 
gressions, trembling  at  his  danger,  and 
seeking  deliverance.  For  such,  there 
is  relief.  Christ  tells  them  to  come  to 
him,  to  believe  in  him,  and  to  trust  him, 
and  him  only,  for  salvation.  Doing 
tliis  he  will  give  them  rest — rest  from 
their  sins ;  trom  the  alarms  of  con- 
science ;  from  the  terrors  of  the  law ; 
and  from  the  fears  of  eternal  death. 

29.  Take  my  yoke.  This  is  a  figure 
taken  from  the  use  of  o.xen  ;  and  hence 
signifying  to  labor  for  one,  or  in  the 
service  of  any  one.  The  yoke  is  used 
in  the  Bible  as  an  emblem  (1.)  of  bond- 
age or  slavery.  Lev.  .x.xvi.  13.  Deut. 
xxviii.  38.  (2.)  Of  afflictions  or  crosses. 
Lam.  iii.  27.  (3.)  Of  the  punishment 
of  sin.  Lam.  i.  14.  (4.)  Of  the  com- 
mandments of  God.  (5.)  Of  legal  ce- 
remonies. Acts  XV.  10.  Gal.  v.  1.  It 
refers  here  to  the  religion  of  the  Re- 
deemer ;  and  meant  that  they  should 
embrace  his  system  of  religion  and  obey 
him.  All  virtue  and  all  religion  imply 
restraint — the  restraint  of  our  bad  pas- 
sions and  inclinations, — and  subjection 
to  laws ;  and  the  Saviour  here  means 
to  say  that  'he  restraints  and  laws  of  his 
religion  were  mild,  and  gentle,  and 
easy.  Let  any  one  compare  them  with 
the  burdensome  and  expensive  cere- 
monies of  the  Jews  (see  Acts  xv.  10.), 
or  with  the  religious  rites  of  the  hea- 
then every  where,  or  with  the  require- 
ments of  the  Popish  system,  and  ho 
will  see  how  true  it  is  that  his  yoke  is 
easy.  And  let  his  laws  and  require 
ments  be  compared  with  the  laws  which 
sin  imposes  on  its  votaries — the  laws 
of  fashion,  and  honor,  and  sensuality 
— and  he  will  feel  that  reli<xion  is  "  free- 
dom." John  viii.  36.  "  He  is  a  free- 
man whom  the  truth  makeih  free,  and 
all  are  slaves  besides."  It  is  easier  to 
be  a  Christian  than  a  sinner  ;  and  of  all 
the  yokes  ever  imposed  on  men,  that 


140 


MATTHEW. 


lA.  D.31 


lowly  "  in  heart :  and  *  ye  shall  find 
rest  unto  your  souls. 

a  Zec.9.9.       6  Je.C  16. 

of  the  Redeemer  is  the  lightest.  IT  For 
I  am  mceh,  &c.  See  Note,  Matt.  v.  5. 
This  was  eminently  Christ's  personal 
character.  But  this  is  not  its  meaning 
here.  He  is  giving  a  reason  why  they 
should  embrace  his  religion.  That  was, 
that  he  was  not  harsh,  overbearing, 
and  oppressive,  like  the  Pharisees,  but 
meek,  mild,  and  gentle  in  his  govern- 
ment. His  laws  were  reasonable  and 
tender ;  and  it  would  be  easy  to  obey 
him. 

30.  My  yoke  is  easy,  &c.  That  is, 
the  services  that  I  shall  require  are 
easily  rendered.  They  are  not  bur- 
densome, hke  all  other  systems  of  re- 
ligion. So  the  Christian  always  finds 
them.  In  coming  to  him,  there  is  a 
peace  which  passeth  all  understanding  ; 
m  beheving  in  \ivm.,  joy  ;  in  following 
him  through  evil  and  good  report,  a  com- 
fort which  the  ivorld  giveth  not  ;  in  bear- 
ing trials,  and  in  persecution,  the  hope 
of  glory ;  and  in  keeping  his  com- 
mandments, great  reward. 

EEiMAKKS. 

1st.  Anxiety  about  the  person  and 
works  of  Christ,  is  peculiarly  proper. 
Vs.  2,  3.  John  was  solicitous  to  ascer- 
tain his  true  character ;  and  nothing  is 
of  more  importance  for  all,  than  to  un- 
derstand his  true  character  and  will. 
On  him  depends  all  the  hope  that  man 
has  of  happiness  beyond  the  grave.  He 
Baves,  or  man  must  perish.  He  will 
save,  or  we  must  die  for  ever.  With 
what  earnestness,  therefore,  should  the 
old  and  the  young  inquire  into  his  cha- 
racter and  will.  Our  eternal  all  demands 
it ;  and  while  this  is  delayed,  we  are 
endangering  our  everlasting  fehcity. 

2d.  Clear  proof  has  been  fm-nished 
that  Jesus  is  the  Christ,  and  can  save 
us.  Vs.  4,  5.  If  his  miracles  did  not 
prove  that  he  came  from  God,  nothing 
can  prove  it.  If  he  could  open  the 
eyes  of  the  blind,  then  he  can  enlighten 
the  sinner  ;  if  he  could  unstop  the  ears 
of  the  deaf,  then  he  can  cause  us  to 
iiear  and  live  ;  if  he  could  heal  the 
sick,  and  make  the  lame  walk,  then  he 
can  heal  our  spiritual  maladies,  and 
make  us  walk  in  the  way  of  hie  ;  if  he 
could  raise  the  dead,  then  he  can  raise 
those  dead  in  sin,  and  breathe  into  us 


30  For    my  yoke  is  easy,  *  ana 
my  burden  is  light. 

c  1  jDo.a.3. 


the  breath  of  eternal  life.  If  he  was 
willing  to  do  all  this  for  the  hody  which 
is  soon  to  die,  then  he  will  be  much 
more  willing  to  do  it  for  the  soul,  that 
never  dies.  Then  the  poor,  lost  sinner 
may  come  and  live. 

3d.  We  see  in  this  chapter  Christ's 
manner  of  praising  or  comphmenling 
men.  Vs.  7— 15.  He  gave,  in  no  mea- 
sured terms,  his  exalted  opinion  of 
John  ;  gave  him  praise  which  had  been 
bestowed  on  no  other  mortal ;  ranked 
him  far  above  the  purest  and  sublimest 
of  the  prophets.  But  this  was  not  done 
in  the  presence  of  John ;  nor  was  it 
done  in  the  presence  of  those  who  would 
inform  John  of  it.  It  was  when  the 
disciples  of  John  had  "departed,^'  and 
his  commendation  of  John  was  spoken 
to  "  the  multitude."  Ver.  7.  He  waited 
till  his  disciples  were  gone,  apprehend- 
ing doubtless  that  thei/  would  be  likely 
to^report  what  he  said  m  praise  of  their 
master,  and  then  expressed  his  high 
opinion  of  his  character.  The  practice 
of  the  world  is  to  praise  others  to  their 
faces,  or  in  the  presence  of  those  who 
will  be  sure  to  inform  them  of  it,  and 
to  speak  evil  of  them  when  absent. 
Jesus  delivered  his  unfavorable  opin- 
ions of  others  to  the  men  themselves  , 
their  excellences  he  took  pains  to  com- 
mend where  they  would  not  be  hkely 
to  hear  of  them.  He  did  good  to  both ; 
and  in  both,  prevented  the  existence  of 
pride. 

4th.  The  wicked  take  much  pains, 
and  are  often  fickle  and  inconsistent, 
for  the  sake  of  abusing  and  calumniat- 
ing religious  men.  Vs.  18,  19.  They 
found  much  fault  whh  our  Saviour,  for 
doing  the  very  same  thing  which  they 
blamed  John  for  7iot  doing.  So  it  is 
commonly  with  men  who  slander  pro- 
fessors of  religion.  They  risk  their  own 
characters,  to  pro  /e  that  others  are  hy- 
pocrites, or  sinners.  The  object  is  noi 
truth,  but  calumny,  and  opposuion  tc 
religion ;  and  hitherto  no  means  havs 
been  too  base,  or  too  wicked,  to  pour 
contempt  on  the  followers  of  Christ. 

5th.  The  purest  characters  may  ex- 
pect the  shaft  of  calumny  and  malice  ; 
and  often  in  proportion  to  their  puritv. 
Ver.  19.    Even  the  Saviour  of  the  woild 


A..  D.  31.] 


CHAPTER  XII. 


141 


CHAPTER  Xn. 

AT  that  time"  Jesus  went  on  the 
sabbath-day  through  the  corn  ; 
!ind  his  disciples  were  an  hungred, 
a  Mar.2.23,&.c.    Lu.G.I.&c. 

was  accused  of  being  itteinperate,  and 
a  glutton.  II"  the  only  perfectly  pure 
being  that  ever  trod  the  earth  was  thus 
accused,  let  not  his  followers  think  that 
Eny  strange  thing  has  happened  to  them, 
if  they  arc  falsely  accused. 

6th.  Judginents  will  overtake  guilty 
men,  and  cities,  and  nations.  Vs.  21, 
22.  They  fell  o:i  Sodom,  Tyre,  Sidon, 
and  Capernaum.  They  may  long  lin- 
ger ;  but  in  due  time  the  hand  ot  God 
will  fall  on  the  wicked,  and  they  will 
die,  for  ever  die. 

7th.  The  wicked  will  suffer  in  pro- 
portion to  their  privileges.  Vs.  23,  24. 
So  it  was  with  Capernaum.  And  if 
they  of  ancient  days  suffered  thus ;  if 
more  tremendous  judgments  fell  on 
them  than  even  on  guilty  Sodom,  what 
shall  be  the  doom  of  those  who  go 
down  to  hell  from  this  day  of  light  ? 
The  Saviour  was  indeed  there  a  few 
days ;  he  worked  a  few  miracles :  but 
they  had  not,  as  we  have,  all  his  in- 
structions ;  they  had  not  sabbath  schools, 
and  Bible  classes,  and  the  stated  preach- 
ing of  the  gospel,  nor  was  the  world 
blessed  then  as  now  with  extensive  and 
powerful  revivals  of  religion.  How 
awful  must  be  the  doom  of  those  who 
are  educated  in  the  ways  of  religion ; 
who  are  instructed  from  sabbath  to 
sabbath ;  who  grow  up  amidst  the 
means  of  grace,  and  then  are  lost ! 

8ih.  The  poor  and  needy  ;  the  weary 
and  heavy-laden  ;  the  soul  sick  of  sin, 
and  the  world,  conscious  of  guilt,  and 
afraid  to  die,  may  come  to  Jesus  Christ, 
and  live.  Vs.  28 — 30.  The  invitation 
is  wide  as  the  world.  The  child  and 
the  old  man  may  seek  and  find  salva- 
tion at  the  feet  of  the  same  Saviour. 
No  age  is  too  young :  no  sinner  is  too 
old.  Christ  is  full  of  mercy,  and  all 
who  come  shall  find  peace.  O  how 
should  we,  in  this  sinful  and  miserable 
world,  borne  down  with  sin,  and  exposed 
each  moment  to  death,  how  should  we 
cnne  and  find  the  peace  which  he  has 
promised  to  all !  and  take  the  yoke 
which  all  have  found  to  be  light ! 
CHAPTER  XII. 

1 — 8.  The  account  contained  in  tb5se 


and    began  to  pluck  *  the  ears    ot  ' 
corn,  and  to  eat. 

2  But  when  the  Pharisees  saw  it, 
they  said  unto  him,  Behold,  thy  dis- 
6  De.23.25. 

verses  is  also  recorded  in  Mark  ii.  23 
— 28,  and  Luke  vi.  1 — 5. 

I.  At  that  time.  Luke  (ch.  vi.  I.) 
fixes  the  time  more  particidarly.  He 
says  that  it  was  the  second  Sabbath  after 
the  first.  To  understand  this,  it  is  pro- 
per to  remark,  that  the  passover  was 
observed  during  the  month  Abib,  or 
Nisan,  answering  to  the  latter  part  o! 
March,  and  the  first  of  April.  The 
feast  was  held  seven  days,  commencing 
on  the  fourteenth  day  of  the  month  (E.x. 
xii.  1 — 2S ;  xxiii.  15) ;  on  the  second 
day  of  the  paschal  week.  The  law  re- 
quired that  a  sheaf  of  barley  should  be 
offered  up,  as  the  first  fruits  of  the  har- 
vest. Lev.  .xxiii.  10,  11.  From  this 
day  was  reckoned  seven  weeks  to  the 
feast  of  pentecost  (Lev.  xxiii.  15,  16.), 
called  also  the  feast  of  weeks  (Deut.  xvi. 
10),  and  the  feast  of  the  harvest.  Ex. 
xxiii.  16.  This  second  day  in  the  feast 
of  the  passover,  or  of  unleavened  bread, 
was  the  beginning,  therefore,  from 
which  they  reckoned  towards  the  pen- 
tecost. The  Sabbath  in  the  week  fol- 
lowing would  be  the  second  Sabbath 
after  this  first  one  in  the  reckoning ; 
and  this  was  doubtless  the  time  men- 
tioned when  Christ  went  through  the 
fields.  It  should  be  further  mentioned, 
that  in  Judea  the  barley  harvest  com- 
mences about  the  beginning  of  May, 
and  both  that  and  the  wheat  harvest  are 
over  by  the  20th.  Barley  is  in  full  ear 
in  the  beginninc;  of  April.  There  is  no 
improbability,  therefore,  in  this  narra- 
tive on  account  of  the  season  of  the 
year.  This  feast  was  always  held  at 
Jerusalem.  IT  Through  the  corn. 
Through  the  barley,  or  wheat.  The 
word  cor7i,  as  used  ni  our  translation  ol 
the  Bible,  has  no  reference  to  maize,  or 
Indian  corn,  as  it  has  with  us.  Indian 
corn  was  unknown  till  the  discovery  o) 
America,  and  it  is  scarcely  probable 
that  the  translators  knew  any  thing  of 
it.  The  word  was  applied,  as  it  is  still 
in  England,  to  wheat,  rye,  oats,  and 
barley.  This  explains  the  circumstance 
that  they  rubbed  it  in  their  hands  (Luk« 
vi.  1.),  to  separate  the  grain  from  the 
chaff. 


142 


MATTHEW 


[A.  D.  31 


ciples  do  that  which  is  not  lawful 
to  do  •  upon  the  sabbath-day. 

3  But  he  said  unto  them,  Have 
ye  not  read  what  David  did  *  when 
he  was  an  hungred,  and  they  that 
were  with  him; 

4  How  he  entered  into  the  house 

of  God,  and  did  eat  the  shew-bread, 

"which  was  not  lawful  for  him  to 

eat,  neither  for   them   which   were 

with  him,  but  only  ''for  the  priests  ] 

a  Ex.31.15.  b  1  Sa.21.6.  c  Ex.25.30. 
d  Ex.29.32,33. 


2.  Upon  the  Sabbath-day.  The  Pha- 
risees, doubtless  desirous  of  finding 
fauh  with  Christ,  said  that  in  plucking 
the  grain  on  the  Sabbath-dai/,  they  had 
violated  the  commandment.  Moses 
had  commanded  the  Hebrews  to  abstain 
from  all  servile  work  on  the  Sabbath. 
Ex.  XX.  10;  XXXV.  2,  3.  Num.xv.  32— 
36.  On  any  other  day  this  would  have 
been  clearly  lawful,  for  it  was  permit- 
ted.    Deut.  xxiii.  25. 

3.  But  he  said  unto  them,  &c.  To 
vindicate  his  disciples,  he  referred  them 
to  a  similar  case,  recorded  in  the  Old 
Testament,  and,  therefore,  one  with 
which  they  ought  to  have  been  ac- 
quainted. This  was  the  case  of  David. 
The  law  commanded  that  twelve  loaves 
of  bread  should  be  laid  on  the  table  in 
the  holy  place  in  the  tabernacle,  to  re- 
main a  week,  and  then  to  be  eaten  by 
the  priests  only.  Their  place  was  sup- 
plied then  by  fresh  bread.  This  was 
called  the  show-bread.  Lev.  xxiv.  5 — 9. 
David,  fleeing  before  Saul,  weary,  and 
hungry,  had  come  to  Abimelech  the 
priest :  had  found  only  this  bread  ;  had 
asked  it  of  him,  and  had  eaten  it,  con- 
trary to  the  letter  of  the  law.  1  Sam. 
xxi.  1 — 7.  David  among  the  Jews  had 
high  authority.  This  act  had  passed 
uncondemned.  It  proved  that  in  cases 
of  necessity  the  laws  did  not  bind  a  man: 
— a  principle  which  all  laws  admit.  So 
the  necessity  of  the  disciples  justified 
them  in  doing  on  the  Sabbath  what 
would  have  been  otherwise  unlawful. 

4.  5.  House  of  God.  That  was,  the 
tabernacle,  the  temple  not  being  then 
built.  If  In  the  law.  In  the  law  of 
Moses.  IT  Profane  the  Sabbath.  He 
referred  them  to  the  conduct  of  the 
priests  also  On  the  Sabbath-days 
they  were  engaged,  as  well  as  on  othJer 


5  Or  have  ye  not  read  in  the  law, 
•how  that  on  the  sabbath-days  the 
priests  in  the  temple  f  profane  the 
sabbath,  and  are  blameless  1 

6  But  I  say  unto  you,  that  in  this 
place  is  ojie  greater  ^  than  the  tern- 
pie. 

7  But  if  ye  had  known  what  ikit 
meaneth,  *  I  will  have  mercy,  and 
not  sacrifice,  ye  would  not  have  con- 
demned the  guiltless. 

eNu.28.9.  /  Jno.7.22,23.  g  2Ch.G.lS. 
Mal.3.1.  c.23.17-21.      h  Hos.6.6. 


days,  in  killing  beasts  for  sacrifice. 
Num.  xxviii.  9,  10.  Two  lambs  were 
killed  on  the  Sabbath,  in  addition  to 
the  daily  sacrifice.  The  priests  must 
be  engaged  in  slaying  them,  and  mak- 
ing fires  to  burn  them  in  sacrifice ; 
whereas  to  kindle  a  fire  was  expressly 
forbidden  the  Jews  on  the  Sabbath  (Ex 
XXXV.  3.) ;  they  were  obliged  to  skin 
them,  prepare  them  for  sacrifice,  and 
burn  them.  They  did  that  which,  for 
other  persons  to  do,  would  have  been 
profaning  the  Sabbath.  Yet  they  were 
blameless.  They  did  what  was  neces- 
sary and  commanded.  This  was  done 
in  the  very  temple  too,  the  place  of  ho- 
liness, where  the  law  should  be  most 
strictly  observed. 

6.  One  greater  than  the  temple.  Here 
he  refers  to  himself,  and  to  his  own  dig- 
nity and  power.  '  I  have  power  ovei 
the  laws :  I  can  grant  to  my  disciples  a 
dispensation  from  the  Jewish  laws.  An 
act  which  I  command  or  permit  them 
to  do,  is  therefore  right.'  This  proves 
that  he  was  divine.  None  but  God  can 
authorize  men  to  do  a  thing  contrary  to 
the  divine  laws.  He  refers  them  again 
to  a  passage  he  had  before  quoted  (see 
Note,  Matt.  ix.  13),  showing  that  God 
preferred  acts  of  righteousness,  rather 
than  a  precise  observance  of  a  ceremo 
nial  law. 

Mark  adds  (ii.  27.)  "  the  Sabbath  was 
made  for  man,  and  not  man  for  the 
Sabbath."  That  is,  the  Sabbath  was 
intended  for  the  welfare  of  man ;  de- 
signed to  promote  his  happiness ;  and 
not  to  produce  misery,  by  harsh,  un- 
feeling requirements.  It  is  not  to  be  so 
interpreted  as  to  produce  sufi'ering,  by 
making  the  necessary  supply  of  wants 
unlawful.  Man  was  not  made  for  the 
Sabbath.     Man  was  created  first,  and 


A..D  31.] 


CHAPTER  XII. 


14% 


8  For  the  Son  of  man  is  Lord 
even  of  the  sabbath-day. 

9  And  "  wlien  he  was  departed 
thence,  he  went  into  their  syna- 
gon^ue  : 

10  And,  behold,  there  was  a  man 
which  had  his  hand  withered.  And 
they  asked  him,  saying,  Is  '  it  law- 
ful to  heal  on  the  sabbath-days  1 
that  they  might  accuse  him. 

aM.->r.3.1,&c.    Lii.6.6,&c-      6  Lu.14.3. 


then  the  Sabbath  was  appointed  for  his 
happiness.  Gen.  ii.  1 — 3.  His  neces- 
sities, his  real  comforts  and  wants,  are 
not  to  bend  to  that  which  was  made 
for  him.  The  laws  are  to  be  interpret- 
ed favorably  to  his  real  wants  and  com- 
forts. This  authorizes  works  only  of 
real  necessity,  not  of  imaginary  wants, 
or  amusement,  or  common  business,  and 
worldly  employments. 

To  crown  all,  Christ  sa^s  that  he 
was  Lord  of  tlie  Sabbath.  He  had  a 
right  to  direct  the  manner  of  its  obser- 
vance— undoubted  proof  that  he  is  di- 
vine. 

9 — 13.  The  account  contained  in  these 
verses  is  recorded  also  in  Markiii.  1 — 5, 
and  Luke  vi.  6 — 10. 

10.  A  man  which  had  his  hand  with- 
ered. This  was  probably  one  form  of 
the  palsy.     See  Note,  Matt.  iv.  24. 

Mark  and  Luke  have  mentioned  some 
circumstances  omitted  by  Matthew. 
They  say  that  Jesus  addressed  the  man, 
and  told  him  to  stand  forth  in  the  midst. 
He  then  addressed  the  people.  He  ! 
asked  them  if  it  was  lawful  to  do  good 
on  the  Sabbath-day  ?  This  was  admit- 
ted by  all  their  teachers,  and  it  could 
not  be  denied.  They  were  therefore 
silent.  He  then  appealed  to  them,  and 
drew  an  argument  from  their  own  con- 
duct. A  man  that  had  a  sheep  that 
should  fall  into  a  pit  on  the  Sabbath  day 
would  e.xercisc  the  common  offices  of 
humanity,  and  draw  it  out.  If  a  man 
would  save  the  life  of  a  sheej),  was  it 
not  proper  to  save  the  hfe  of^  a  man  ? 
By  a  reference  to  their  own  conduct, 
he  silenced  them. 

Mark  adds  that  he  looketh  on  them 
with  anger  ;  that  is,  with  strong  disap- 
probation of  their  conduct.  Their  envy 
ind  malignity  excited  feelings  of  holy 
indifjnation.     See  Note  on  Mark  iii.  5. 

12.  A  man  better  titan  a  sheep.     Of 


II  And  he  said  untc  them,  Whal 
man  shall  there  be  among  you  thai 
shall  have  one  sheep,  and  '  if  it  fal! 
into  a  pit  on  the  sabbath-day,  will 
he  not  lay  hold  on  it,  and  lift  it  out  ] 

I'J  How  much  then  is  a  man  bet- 
ter than  a  sheep  1  Wherefore  it  ia 
lawful  to  do  well  on  the  sabbath 
days. 

13  Then  saith  he  to  the  man 
c  De.22.4. 

more  consequence,  or  value.  If  you 
would  show  an  act  of  kindness  to  a 
brute  beast  on  the  Sabbath,  how  much 
more  important  is  it  to  evince  similar 
kindness  to  one  made  in  the  image  of 
God !  one  for  whom  the  Saviour  came 
to  die,  and  who  may  be  raised  up  to 
everlasting  life.  ^  /*  is  lawful  to  do 
well.  This  was  universally  allowed  by 
the  Jews  in  the  abstract ;  and  Jesus 
only  showed  them  that  the  principle  on 
which  they  acted  in  other  things  applied 
with  more  force  to  the  case  before  him, 
and  that  the  act  which  he  was  about  to 
perform  was,  by  their  own  confession, 
lawful. 

13.  And  he  said.  Stretch  forth  thine 
hand.  This  was  a  remarkable  com- 
mandment. The  man  might  have  said 
that  he  had  no  strength  ;  tliat  it  was  a 
thing  which  he  could  not  do.  Yet,  be- 
ing  commanded,  it  was  his  duty  to  obey. 
He  did  so,  and  was  healed.  So  the  sin- 
ner. It  is  his  duty  to  obey  whatever 
God  commands.  He  will  give  strength 
to  those  who  attempt  to  do  his  will.  Iv 
is  not  right  to  plead,  when  God  com- 
mands us  to  do  a  thing,  that  we  have 
no  strength.  God  will  give  us  strength, 
if  there  is  a  disposition  to  obey.  At  the 
same  time,  however,  this  passage  should 
not  be  applied  to  the  shmer  as  if  it 
proved  that  he  has  no  more  strength  oi 
ability  than  the  man  who  had  the  vrith 
ered  hand.  It  proves  no  such  thing.  I' 
has  no  reference  to  any  such  case.  Aijfl 
it  should  not  be  used  as  ifil  proved  any 
such  thing.  It  may  be  used  to  prove 
that  man  should  instantly  obey  the  com- 
mands of  God  without  pausing  to  ex- 
amine the  question  about  his  ability, 
and  especially  without  saying  that  h: 
can  do  nothing.  What  would  the  Sa 
viour  have  said  to  this  man,  if  he  bid 
objected  that  he  could  not  stretch  ual 
his  hand  1    ^  It  was  restor-A  'rihcU: 


144 


MATTHEW. 


[A.  D  31. 


Stretch  forth  thine  hand.  And  he 
stretched  it  forth  ;  and  it  was  re- 
stored whole,  like  as  the  other. 

14  Then  the  Pharisees  went  out, 
and  held  '  a  council  against  him, 
how  they  niight  destroy  him. 

15  But  when  Jesus  knew  87,  he 
withdrevv  himself  from  thence  :  and 

'  or,  took  counsel. 

Christ  had  before  claimed  divine  authori- 
ty and  power.  Vs.  G — 9.  He  now  showed 
that  he  possessed  it.  By  his  own  power 
he  healed  him  ;  thus  evincintr  by  a  mi- 
racle that  his  claim  of  being  Lord  of 
the  sabbath  was  well  founded. 

These  two  cases  determine  what  may 
be  done  on  the  sabbath.  The  one  was 
a  case  oi  necessity  ;  the  other  oi mercy. 
The  example  of  the  Saviour,  and  his 
explanations,  show  that  these  are  a  part 
of  the  proper  duties  of  that  holy  day. 
Beyond  an  honest  and  ccnscie7itious  dis- 
charsre  of  these  two  duties,  men  may 
not  devote  the  sabbath  to  any  secular 
purpose.  If  they  do,  they  do  it  at  their 
peril.  They  f^o  beyond  what  his  au- 
thority authorizes  them  to  do.  They 
do  what  he  claimed  the  special  right  of 
doing,  as  being  Lord  of  the  sabbath. 
They  usurp  his  place  ;  and  act  and  le- 
gislate where  God  only  has  a  right  to 
act  and  legislate.  Men  may  as  well 
trample  down  any  other  law  of  the  Bi- 
ble, as  that  respecting  the  sabbath. 

14 — 21.  This  account  is  found  also 
in  Mark  iii.  C — 12. 

14.  The  Pharisees — held  a  council, 
&c.  Mark  adds,  that  the  Herodians 
also  took  a  part  in  this  plot.  They 
v/ere probably  apolitical  party,  attached 
firmly  to  Herod.  See  Note,  Matt.  iii. 
7.  The  friends  of  Herod  were  opposed 
to  Christ,  and  ever  ready  to  join  any 
plot  against  his  life.  They  remembered, 
doubtless,  the  attempts  of  Herod  the 
Great  against  him  when  he  was  the  babe 
of  Bethlehem ;  and  they  were  stung 
with  the  memory  of  the  escape  of  Je- 
eus  from  his  bloody  hands.  The  at- 
tempt against  him  now  was  the  effect 
of  envy.  They  were  enraged  also  that 
he  had  foiled  them  in  the  argument  ; 
they  hated  his  popularity  ;  they  were 
losing  their  influence  ;  and  they,  there- 
fore, resolved  to  take  him  out  of  the  way. 

15.  Jestis  —  withdrew  himself,  &c. 
Hj   knew  the  design  against  his  life. 


great  ir.ultitudes  foUowea  him,  and 
he  healed  them  all ; 

16  And  charged  them  that  they 
should  not  make  him  known  : 

17  That  it  might  be  fulfilled 
which  was  spoken  by  Esaias  the 
prophet,  "  saying, 

o  Is.42.1. 


He  knew  that  his  hour  was  not  yot 
come  ,  and  he  therefore  sought  security. 
By  remaining,  his  presence  would  only 
have  provoked  them  farther,  and  en- 
dangered his  own  life.  He  acted,  there- 
fore, the  part  of  Christian  prudence, 
and  withdrew.     See  Note,  Matt.  x.  23. 

Mark  adds,  that  he  withdrew  to  the 
sea  ;  that  is,  to  the  sea  of  Galilee,  or 
Tiberias.  He  names  also  the  places 
from  which  the  multitude  came  : — an 
important  circumstance,  as  it  throws 
light  on  the  passage  quoted  by  Matthew 
(v.  21.),  "  In  his  name  shall  the  Geji 
tiles  trust. 

Pressed  by  the  crowd  (Mark  iii.  9.) 
he  went  aboard  a  small  vessel,  or  boat, 
called  by  Mark  a  ship.  This  ho  did  for 
the  convenience  of  being  separated  from 
them,  and  more  easily  addressing  them. 
We  are  to  suppose  the  lake  still  and 
calm — the  multitudes,  most  of  whom 
were  sick  and  diseased — standing  on 
the  shore,  and  pressing  to  the  water's 
edge  ;  and  Jesus  thus  healing  their  dis- 
eases, and  preaching  to  them  the  good 
news  of  salvation.  No  scene  could  be 
more  sublime  than  this. 

16.  A7id  he  charged  them,  &c.  He 
was,  at  this  time,  desirous  of  conceal- 
ment. He  wished  to  avoid  their  plots, 
and  to  save  his  life. 

17.  That  it  might  be  fulfilled,  &,c. 
Mattliew  here  quotes  a  passage  from 
Isa.  .xlii.  1 — 4,  to  show  the  reasoii  why 
he  thus  retired  from  his  enemies  anJd 
sought  co7icealment.  The  Jews,  and 
the  disciples  also  at  first,  expected  that 
the  Messiah  would  be  a  conqueror,  and 
vindicate  himself  from  all  his  enemies. 
When  they  saw  him  retiring  before 
them,  and  instead  of  subduing  them  by 
force,  seeking  a  place  of  concealment 
it  was  contrary  to  all  their  previous  no 
tions  of  the  Messiah.  Matthew,  by 
this  quotation,  shows  that  their  concep- 
tions of  him  had  been  wrong.  Instead 
of  a  warrior  and  an  earthly  conqueror 


A-D.31.J 


CHAPTER  XII. 


145 


18  BeholJ  rjuy  servant,  whom  I 
have  chosen  ;  my  beloved,  in  whom 
my  soul  is  well  pleased  :  I  will  put 
my  spirit  upon  him,  and  he  shall 
shew  judgment  to  the  Gentiles. 

19  He  shall  not  strive,  nor  cry ; 
Neither  shall  any  man  hear  his  voice 
lA  the  streets. 

20  A  braised  reed  shall  he  not 
'.reak,  and    smoking   flax  shall  he 


US  was  predicted  under  a  totally  differ- 
ent character.  Instead  of  shouting  for 
battle,  liltint?  up  his  voice  in  the  streets, 
oppressing  the  feeble — hrcakhis  bruised 
reeds,  and  quenchim;  smoking  flax,  as  a 
conqueror — he  would  be  peaceful,  retir- 
ing, and  strengthening  the  feeble,  and 
cherishing  the  faintest  desires  of  holi- 
ness. This  appears  to  be  the  general 
meaning  of  this  quotation  here.  Comp. 
my  Note  on  the  passage. 

IS.  Ml/  servant.  That  is,  the  Mes- 
siah, the  Lord  Jesus,  called  a  servant 
from  his  taking  the  form  of  a  servant, 
or  his  being  born  in  a  humble  condition 
Phil.  ii.  7.),  and  from  his  obeying  or 
serving  God.  See  Heb.  x.  9.  If  Shall 
show  judgment  to  the  Gentiles.  The 
word  judgment  means,  in  the  Hebrew, 
latu,  commands,  &c.  Ps.  xix.  9  ;  cxix. 
29,  30.  It  means  the  whole  system  of 
truth  ;  the  law  of  God  in  general  ;  the 
purpose,  plan,  or  judgme7it  of  God, 
about  human  duty  and  conduct.  Here 
it  means  evidently  the  system  of  gospel 
truth,  the  Christian  scheme.  If  Gentiles. 
All  who  were  not  Jews.  This  prophe- 
cy was  fulfilled  by  tiie  multitudes  com- 
ing to  him  from  Idumea  and  beyond 
Jordan,  and  Tyre  and  Sidon,  as  record- 
ed by  Mark  iii.  7,  8. 

19.  He  shall  not  strive,  &c.  He  shall 
not  shout,  as  a  warrior.  He  shall  be 
meek  and  retiring,  and  peaceful.  Streets 
were  places  of  concourse.  The  mean- 
ing is,  that  he  should  not  seek  publicity, 
and  popularity. 

20.  A  bruised  reed,  &c.  The  reed 
is  an  emblem  of  feebleness,  as  well  as 
change.  Matt.  xi.  7.  A  bruised,  broken 
reed,  is  an  emblem  of  the  poor  and  op- 
pressed. It  means  that  he  would  not 
oppress  the  feeble  and  poor,  as  victori 
ous  warriors  and  conquerors  did.  It  is 
also  an  expressive  emblem  of  the  soul 
^iroken  and  comrite  on  account  of  sin, 

13 


not  quench,  till  he  send  forth  judg- 
ment unto  victory. 

21  And  in  his  name  shall  the  Gen- 
tiles trust. 

22  Then  »  was  brought  unto  him 
one  possessed  with  a  devil,  blind 
and  dumb  :  and  he  healed  him,  in- 
somuch that  the  blind  and  dumb 
both  spake  and  saw. 

23  And    all    the    people    were 

a  Mar.3.11.    Lu. 11.14. 

weeping  and  mourning  for  transgression. 
He  will  not  break  it.  That  is,  he  will 
not  be  haughty,  unforgiving,  and  cruel. 
He  will  heal  it,  pardon  it,  and  give  it 
strength.  ^  Smoking  flax.  This  re- 
fers to  the  rvick  of  a  lamp  when  the  oil 
is  exhausted — the  dying,  flickering  tfame 
and  smoke  that  hang  over  it.  It  is  an 
emblem,  also,  of  feebleness  and  infirmi- 
ty. He  would  not  farther  oppress  it 
and  extinguish  it.  He  would  not  be 
like  the  Jews,  proud  and  overbearing, 
and  trampling  down  the  poor.  It  is  ex- 
pressive, also,  of  the  languishing  graces 
of  the  people  of  God.  He  will  not  treat 
them  harshly  or  unkindly,  but  will 
cherish  the  feeble  flame,  muiister  the 
oil  of  grace,  and  kindle  it  into  a  blaze. 
If  Till  he  send  forth  judgme7it  unto  vic- 
tory. Judgment  here  means  truth — the 
truth  of  God,  the  gospel.  It  shall  be 
victorious.  It  shall  not  be  vanquished. 
Though  not  such  a  conqueror  as  the 
Jews  expected,  yet  he  shall  conquer. 
Though  mild  and  retiring,  yet  his 
scheme  shall  be  victorious. 

21.  And  in  his  name,  &c.  The  He- 
brew in  Isaiah  is,  "  And  the  Isles  shall 
wait  for  his  law."  The  idea  is,  how- 
ever, the  same.  The  isles  denote  the 
Gentiles,  or  a  part  of  the  Gentiles — 
those  out  of  Judea.  The  meaning  is, 
that  the  gospel  should  be  preached  to 
the  Gentiles,  and  that  they  should  re- 
ceive it.  See  my  Note  on  Isa.  xli.  1, 
for  an  explanation  of  the  word  islands, 
as  it  is  used  in  the  Bible. 

22 — 30.  One  possessed  with  a  devil. 
See  Note,  Matt.  iv.  24.  The  same  ac- 
count, substantially,  is  found  in  Mark 
iii.  22—27,  and  Luke  xi.  34—26. 

23.  Is  not  this  the  son  of  David? 
That  is,  is  not  this  the  promised  de- 
scendant of  David,  tlie  iMcssiali  ?  They 
were  acquainted  with  the  prophecy  in 
Isaiah  xxxv.  5  :  "  Then  the  eyes  of  the 


146 


MATTHEW. 


[A.  D.  31 


amazed ;  and  said,  Is  not  this  the 
son  of  David  1 

24  But  when  the  Pharisees  heard 
it,  they  said,  This  fellow  doth  not 
cast  out  devils,  but  by  '  Beelzebub 
the  prince  of  the  devils. 

25  And  Jesus  knew  their  " 
thoughts,  and  said  unto  them,  Every 
kingdom  divided  against  itself  is 
brought   to  desolation ;    and  every 

1  Beelzebul.      a  Ps.]39.2.     Jno.2.24,25. 

blind  shall  be  opened,  and  the  ears  of 
the  deaf  shall  be  unstopped;"  and  they 
inferred  that  he  must  be  the  promised 
Messiah  who  should  be  able  to  do  this. 
This  inference  was  drawn  by  the  com- 
mon people,  and  not  by  the  proud  and 
haughty  Pharisees.  It  is  not  uncom- 
mon that  men  of  plain  common  sense, 
though  unlearned,  see  the  true  beauty 
and  meaning  of  the  Bible,  while  those 
who  are  filled  with  pride  and  science, 
falsely  so  called,  are  blinded. 

24.  But  tvheti  the  Pharisees  heard  it, 
&c.  It  was  necessary  for  the  Phari- 
sees, who  had  determined  to  reject 
Jesus  of  Nazareth,  to  account  in  some 
way  for  the  miracles  he  had  wrought. 
Here  was  a  manifest  miracle,  an  exer- 
tion of  power  unquestionably  superior 
to  what  Tne?i  could  do.  The  common 
people  were  fast  drawing  the  proper 
inferences  from  it,  and  coming  into  the 
belief  that  this  was  the  Messiah.  The 
authority  and  power  of  the  Pharisees 
were  declining,  and  about  to  become 
extinct.  Unless,  therefore,  some  v>'ay 
should  be  devised  of  accounting  for 
these  facts,  their  influence  would  be  at 
an  end.  Whatever  way  of  accounting 
for  them  was  adopted,  it  was  necessary 
that  they  should  acknowledge  that  there 
was  superhuntati  power.  The  people 
were  fully  persuaded  of  this ;  and  no 
man  could  deny  it.  They  therefore 
ascribed  it  to  the  Prince  of  the  devils — 
-o  Beelzebub.  In  this  they  had  two 
objects:  1st.  To  concede  to  the  people 
that  here  was  a  miracle,  or  a  work 
above  mere  human  power.  2d.  To 
throw  all  possible  contempt  on  Jesus. 
Beelzebub  was  an  opprobrious  name, 
given  to  the  worst  and  vilest  even  of 
the  devils.  See  Matt.  x.  25.  It  denoted 
the  god  of  flies,  or  the  god  of  fillh  ;  and 
hence  the  god  of  idolatry,  as  being,  in 
their  view,  filth  aiid  abomination. 


city  or  house  divided  against  itself 
shall  not  stand  : 

26  And  if  Satan  cast  out  Satan, 
he  is  divided  against  himself;  how' 
shall  then  his  kingdom  stand  1 

27  And  if  I  by  Beelzebub  *  east 
out  devils,  by  whom  do  your  chil- 
dren cast  ikejn  out  7  Therefore  they 
shall  be  your  judges. 


25.  And  Jesus  Ttnew  their  thoughts, 
&c.  To  know  the  thoughts  of  the  heart 
belongs  only  to  God.  Ps.  cxxxix.  2 ; 
Jer.  xvii.  10.  IT  Every  kingdom,  &c. 
Their  subtle  and  cunning  device  was 
completely  foiled,  and  Jesus  made  their 
argument  recoil  on  their  own  heads. 
A  kingdom,  or  a  family,  can  prosper 
only  by  living  in  harmony.  The  dif- 
ferent parts  and  members  must  unite 
in  promoting  the  same  objects.  If  di- 
vided—  if  one  part  undoes  what  the 
other  does  —  it  must  fall.  So  with  the 
kingdom  of  Satan.  It  is  your  doctrine 
that  Sal  an  has  possessed  these  whom  1 
have  cured.  It  is,  also,  your  doctrine 
that  he  has  helped  me  to  cure  them.  If 
so,  then  he  has  helped  me  to  undo  wha( 
he  had  done.  Jie  has  aided  me  to  casi 
himself  out — that  is,  to  oppose  and  dis- 
comfit himself  At  this  rate,  how  can 
there  be  any  stabiUty  in  his  kingdom  i 
It  must  fall ;  and  Satan  must  have  less 
than  human  prudence. 

27.  By  whom  do  your  children,  &c. 
Christ  was  not  satisfied  by  showing 
them  the  intrinsic  absurdity  of  their  ar- 
gument.  He  showed  them  that  it  might 
as  well  be  applied  to  them  a5  to  him. 
Your  disciples,  taught  by  you,  and  en- 
couraged by  you,  pretend  to  cast  out 
devils.  If  your  argument  be  true  that 
a  man  who  casts  out  devils  must  be  in 
league  with  the  devil,  then  yoxir  disci- 
ples have  made  a  covenant  with  him 
also.  You  must  therefore  ehher  give 
up  this  ar^ment,  or  admit  that  the 
working  of  miracles  is  proof  of  the  as- 
sistance of  God. 

The  words  of  Christ,  here,  do  not 
prove  that  they  had  actually  the  power 
of  casting  out  devils,  but  only  that  they 
claimed  it,  and  practised  magic  or  Jug 
glery.  See  Acts  xix.  13.  If  Your  chil- 
dren. Your  disciples,  or  followers 
I  Note,  Matt.  i.  1.     H  The    shall  he  youi 


A.D.31.] 

28  But  if  I  cast  out  devils  by  the 
Spirit  of  God,  then  the  kingdom  " 
of  God  is  come  unto  you. 

•29  Or  else  how  can  one  enter 
into  a  strong  man's  house,  and  spoil 
*  liis  goods,  except  he  first  bind  the 
strong  man!  and  then  he  will  spoil 
his  house. 

30  He    that  is    not  with  me,  is 

a  Da.2.44.    c.0.33.    Lu.n.20.  1721.   Ro.14. 

17.        b  Is.49.24.    53.12.     Re.12.7-10.    20.2,3. 

judges.  They  shall  condemn  you  and 
your  argument.  They  are  conclusive 
witnesses  against  the  force  of  your  rea- 
soning. 

28.  But  if  I,  by  the  Spirit  of  God, 
&c.  The  Spirit  of  God,  here,  means 
ihe  power  o.  God — in  Luke,  by  tlie_^«- 
ger  of  God.  Compare  Ex.  viii.  19  ;  Ps. 
viii.  3.  If  this  work  is  not  by  the  aid 
of  Satan,  then  it  is  by  the  aid  of  God. 
Then  his  kingdom,  or  reign,  is  come. 
Matt.  iii.  2.  The  reign  ot  Satan  over 
men,  and  the  reign  of  God,  are  in  op- 
position. If  God  expels  Satan  from  his 
dominion  over  men,  then  his  reign  has 
come. 

29.  Or  else,  &c.  He  takes  a  new 
illustration  to  confute  the  Pharisees, 
drawn  from  breaking  into  a  house.  A 
man  could  not-  break  into  the  house  of 
a  stronw  man,  and  take  his  property, 
unless  ne  had  rendered  the  man  him- 
self helpless.  If  he  had  taken  his 
goods,  it  would  therefore  be  sufficient 
proof  that  he  had  bound  the  man.  So 
I,  says  he,  have  taken  i\ns  property  — 
thin  possessed  person — from  the  domin- 
ion of  Satan.  It  is  clear  proof  that  I 
have  subdued  Satan  himself,  the  strong 
bein^  that  had  him  in  possession.  The 
words  or  else,  mean  or  how.  How,  or  in 
what  way,  can  one,  &c.  ^  Spoil  his  goods. 
The  word  spoil  commonly  means  now, 
to  corrupt,  injure,  or  destroy.  Here  it 
means  to  plunder,  to  take  with  violence, 
as  it  commonly  does  in  the  Bible.  See 
Col.  ii.  8,  15;  E.\.  iii.  22. 

30.  He  that  is  not  with  me,  &c.  In 
addition  to  his  other  arguments,  he 
urges  this  general  principle,  that  there 
could  be  but  two  parties  in  the  universe. 
If  any  one  did  not  act  ivith  him,  he  was 
against  him.  If  he  sathered  not  with 
hnn,  he  scattered.  This  is  taken  from 
the  practice  of  persons  in  harvest.  He 
that  did  not  gather  with  him,  or  aid 


CHAPTER  XII. 


147 


against  me  ;  '  and  he  that  gathereth 
not  with  me,  scattereth  abroad. 

31  Wherefore  I  say  unto  yon, 
All  ■*  manner  of  sin  and  blasphemy 
shall  be  forgiven  unto  men  ;  but  the 
blasphemy  against  the  Uuly  Ghost 
'  shall  not  be  forgiven  unto  men. 

32  And  whosoever  speaketh  a 
■word  against  the  Son  of  man,  i  -it 

clJno.2.19.  dMar.3.28.  Lu. 12.10.  e  He. 
10.29.  IJno.S.lG.  /Lu.7.34.  Jno.7.12.  1  Ti. 
1 .  13^ 

him,  scattered  abroad,  or  opposed  him. 
The  application  of  this  was,  '  as  I  have 
not  united  with  Satan,  but  opposed  him. 
there  can  be  no  league  between  us.' 
The  charge,  therefore,  is  a  false  one. 

31,  32.  In  this  place,  and  in  Mark  iii. 
28  —  30,  Jesus  states  the  awful  nature 
of  the  sin  of  which  they  had  been  guil- 
ty. That  sin  was  the  sin  against  the 
Holy  Ghost.  It  consisted  in  charging 
Jesus  with  being  in  league  with  the 
devil,  or  accusing  him  ot  working  his 
miracles,  not  by  the  spirit  or  power  of 
God,  but  by  the  aid  of  the  Prince  of  the 
devils.  It  was  therefore  a  direct  insult 
abuse,  or  evil  speaking,  against  the 
Holy  Ghost — the  spirit  by  which  Jesus 
worked  his  miracles.  That  this  was 
what  he  intended  by  this  sin,  at  that 
time,  is  clear  from  Mark  iii.  30 ;  "  Be 
CAUSE  they  said  he  had  an  unclean 
spirit."  All  other  sins  —  all  speaking 
against  the  Saviour  himself — might  be 
remitted.  But  this  sin  was  clearly 
against  the  Holy  One;  it  was  alleging 
that  the  highest  displays  of  God's  mer- 
cy and  power  were  the  work  of  the 
devil ;  and  it  argued,  therefore,  the 
highest  depravity  of  mind.  The  sin  oi 
which  he  speaks  is,  then,  clearly  stated 
It  was  accusing  him  of  working  mira 
cles  by  the  aid  of  the  devil  —  thus  dis- 
honoring  the  Holy  Ghost.  H  All  man- 
?ier  of  sin — shall  be  forgiven.  That  is, 
only  on  condition  that  men  repent  and 
believe.  If  they  continue  in  this  sin, 
they  cannot  be  forgiven.  Mark  xvi.  16. 
Rom.  ii.  6 — 9.  IT  Blasphemy.  Injurious 
or  evil  speaking  of  God.  See  Note, 
Matt.  i.x.  3.  ^  A  word  against  the  Sor 
of  man.  The  Jews  were  otlended  a( 
the  humble  life  and  appearance  of  the 
Saviour.  They  reproached  him  as  be- 
ing a  Nazarene  —  sprung  from  Naza 
reth,  a  place  from  which  no  good  was 
expected  to  proceed  ;  with  being  n  Gu 


148 


MATTHEW. 


[A  D.31. 


shall  be  forgiven  him  :  but  who- 
soever speaketh  against  the  Holy 
Ghost,  it  shall  not  be  forgiven  him, 
neither  in  this  world,  neither  in  the 
world  to  come. 

33  Either  make  the  tree  good, 
and  his  fruit  good  ;  or  else  make 
the  tree  corrupt,  and  his  fruit  cor- 


lilean,  from  Galilee,  a  place  from  which 
no  prophet  came.  John  vii.  52.  Jesus 
says  that  reproaches  of  this  kind  could 
be  pardoned.  Reflections  on  his  pover- 
ty, his  humble  birth,  and  the  lowliness 
of  his  human  nature,  might  be  forgiven. 
But  for  those  which  affected  his  divine 
nature,  accusing  him  of  being  in  league 
with  the  devil,  denying  his  divinity,  and 
attributihg  the  power  which  manifestly 
implied  divinity,  to  the  Prince  of  fallen 
spirits,  there  could  be  no  pardon.  This 
sin  was  a  very  different  thing  from 
what  is  now  often  supposed  to  be  the 
sin  against  the  Holy  Ghost.  It  was  a 
wanton  and  blasphemous  attack  on  the 
divine  power  and  nature  of  Christ. 
Such  a  sin  God  would  not  forgive. 
T  Speaketh  against  the  Holy  Ghost. 
This  probably  refers  to  the  divine  na- 
ture of  Christ — the  power  by  which  he 
wrought  his  miracles.  There  is  no  evi- 
dence that  it  refers  to  the  third  person 
of  the  Trinity.  The  word  ghost  means 
spirit,  and  probably  means  the  divine 
nature  or  spirit  with  which  the  ma7i  Je- 
eus  was  endowed.  And  the  meaning 
of  the  whole  passage  may  be  :  '  He 
ihat  speaks  against  me  as  a  man  of  Na- 
zareth— that  speaks  contemptuously  of 
my  humble  birth,  &c.  may  be  pardon- 
ed. But  he  that  reproaches  my  divine 
character,  charging  it  as  being  in  league 
with  Satan,  and  blaspheming  the  power 
of  God  manifestly  displayed  by  me,  can 
(lever  obtain  forgiveness.'  ^Neither  in 
this  world,  nor  in  that  which  is  to  come. 
That  is,  as  Mark  expresses  it,  hath 
never  forgiveness,  but  is  in  danger  of 
eternal  damnation.  This  fixes  the 
meaning  of  the  phrase.  It  means, 
then,  not  the  future  age  or  dispensation, 
known  among  the  Jews  as  the  world 
to  come,  but  it  means  that  the  guilt  will 
l)e  unpardoned  for  ever ;  that  such  is 
ihe  purpose  of  God,  that  he  zvill  not  for- 
give a  sin  so  direct,  presumptuous,  and 
awful.     Tt  cannol  be  infetred  from  this 


rupt :  for  "  ths  tree  is  known  by  his 
fruit. 

34  O  generation  *  of  vipers  !  how 
can  ye,  being  evil,  speak  good 
things  1  For  out '  of  the  abundance 
of  the  heart  the  mouth  speaketh. 

35  A  good  man  out  of  the  good 
treasure  of  the  heart  bringeth  forth 

ac.7.16,17.      6C.3.7.      c  Lu.6.45. 


that  any  sins  will  be  forgiven  in  hell. 
He  meant  simply  to  say  that  there  were 
no  possible  circumstances  in  which  the 
offender  could  find  forgiveness.  He 
certainly  did  7iot  say  that  any  sin  un- 
pardoned here  would  be  pardoned  here- 
after 

33.  Either  malie,  &c.  The  fact  as- 
serted in  this  verse  is,  thut  a  tree  is 
known,  not  by  its  leaves,  or  bark,  or 
form,  but  by  its  fruit.  The  application 
to  the  argument  is  this  :  '  You  are  tc 
judge  of  man's  being  in  league  with 
Satan  by  his  works.  If  my  doctrines 
and  works  be  properly  the  works  of 
Satan,  then  /  am  corrupt :  if  not,  then 
your  charge  is  blasphemy.  So,  on  the 
other  hand,  if  notwithstanding  you? 
professions,  your  works  are  the  works 
of  the  devil,  and  your  doctrines  be 
such  as  he  would  teach,  it  would  prove 
respecting  you,  that  which  you  charge 
on  me.'  In  this  indirect  but  powerm; 
manner,  he  advances  to  the  charge 
against  them,  which  he  urges  in  the 
following  verses. 

34,  35.  0  generation  of  vipers! 
Christ  here  applies  the  argument  which 
he  had  suggested  in  the  previous  v  rse. 
They  were  a  wicked  race ;  like  poison- 
ous reptiles,  with  a  corrupt  and  evil  na- 
ture. They  could  not  be  expected  to 
speak  good  things  —  that  is,  to  speak 
favorably  of  him  and  his  works.  As 
the  bad  fruit  of  a  tree  was  the  proper 
effect  of  its  nature,  so  were  their  words 
about  him  and  his  works  the  proper 
effect  of  their  nature.  The  abundance 
or  fulness  of  the  heart  produced  the 
words  of  the  hps.  IT  Vipers. — These 
are  a  poisonous  kind  of  serpents,  not 
often  a  yard  long,  and  about  an  inch 
thick,  having  a  flat  head.  The  malea 
have  two  large  teeth,  through  which  a 
most  deadly  poison  is  thrown  into  the 
wound  made  by  the  bite.  They  arc  an 
emblem  of  mahgnity  and  inischief — 
These  were  strong  expressions  to  be 


A.D.31.] 


CHAPTER  XII. 


good  things  ;  and  an  evil  man,  out 
of  the  evil  treasure,  bringeth  forth 
evil  things. 

36  But  I  say  unto  you,  that  every 
idle  word  that  men  shall  speak,  they 
shall  give  account"  thereof  in  the 
day  of  judgment : 

37  For  by  thy  words  '  thou  shalt 
a  Ec.12.14.   Ep.5.4.6.  Jude  15.      6  Pr.13.3. 


used  bv  the  meek  and  lowly  Jesus;  but 
they  were  not  the  effect  of  anger  and 
malice  ;  they  were  a  declaration  of  the 
true  character  of  the  men  with  whom 
he  was  conversing — a  declaration  most 
justly  deserved.     Note,  Matt.  iii.  7. 

36.  But  I  say  unto  you,  &,c.  Christ 
closes  this  address  to  his  malignant  and 
wicked  hearers  by  a  solemn  declaration 
that  for  these  things  God  would  bring 
them  into  judgment.  They,  therefore, 
who  had  spoken  so  malignantly  against 
him,  could  not  escape.  IT  Idle  word. 
This  literally  means  a  vain,  thought- 
less, useless  word,  that  accomplishes 
no  good.  Here  it  means,  evidently, 
wicked,  and  injurious,  false  and  mali- 
cious ;  for  such  were  the  words  which 
they  had  spoken. 

37.  By  thy  words  thou  shalt  he  justi- 
fied, &LC.  That  is,  words  shall  be  the 
indication  of  the  true  principles  of  the 
heart ;  by  words  the  heart  shall  be 
known,  as  the  tree  is  by  its  fruit.  If 
they  are  true,  proper,  chaste,  instruc- 
tive, pious,  they  will  prove  that  the 
heart  is  right.  If  false,  envious,  ma- 
lignant, and  impious,  they  will  prove 
that  the  heart  is  wrong,  and  will  there- 
fore be  among  the  causes  of  condem- 
nation. It  is  not  meant  that  words  will 
be  the  07ily  thing  that  will  condemn 
man ;  but  that  they  will  be  an  impor- 
tant part  of  the  things  for  which  he 
shall  be  condemned.  See  James  iii. 
3—12. 

38—42.  TVe  would  see  a  sign  from 
thee.  See  Luke  .\i.  16,  29—32.  A 
sign  commonly  signifies  a  miracle  — 
that  is,  a  sig7i  that  God  was  with  the 
person,  or  had  sent  him.  Comp.  Note 
on  Isa.  vii.  11.  Luki  adds  that  this  wag 
done  tempting  him  -trying  him,  doubt- 
ing if  he  had  the  power  to  do  it.  If 
these  persons  had  been  present  with 
nim  for  any  considerable  time,  they 
had  already  seen  sufficient  proofs  that 
ne  was  what  he  pretended.  They 
13* 


be  justified,  and  by  thy  words  thoa 
shalt  be  condemned. 

38  Then  certain  of  the  Scribes 
and  of  the  Pharisees  answered,  say- 
ing. Master,  we  would  see  a  sign 
'  from  thee. 

39  But  he  answered  and  said 
unto  them,  An  evil  and  adulterous 

cc.ie.l.  lCor.1.22. 


might  have  been,  however,  those  who 
had  recently  come ;  and  then  the  em- 
phasis must  be  laid  on  '  we.'  We,  as 
well  as  the  others,  would  see  a  proof 
that  thou  art  the  Christ.  In  either 
case  it  was  a  temptation.  If  they  had 
not  seen  him  work  a  miracle,  yet 
they  should  have  believed  it  by  testi- 
mony. Comp.  John  xx.  29.  Perhaps 
the  emphasis  is  to  be  laid  on  the  words 
from  heaven.  They  might  profess  not 
to  doubt  that  his  miracles  were  real, 
but  they  were  not  quite  satisfactory. 
They  were  desirous  of  seeing  some- 
thing, therefore,  that  should  clear  up 
their  doubts,  where  there  could  be  no 
opportunity  for  dispute.  A  comet, 
or  lightning,  or  thunder,  or  sudden 
darkness,  or  the  gift  of  food  raining 
upon  them,  they  supposed  would  be 
decisive.  Perhaps  they  referred  in 
this  to  Moses.  He  had  been  with  God 
amidst  thunders  and  lightnings ;  and 
he  had  given  them  manna — bread  from 
heaven — to  eat.  They  wished  Jesus  to 
show  some  miracle  equally  undoubted. 
39.  An  evil  and  adxdlerous  genera- 
tion. The  relation  of  the  Jews  to  God 
was  often  represented  as  a  marriage 
contract  ; — God  as  the  husband,  and 
the  Jewish  people  as  the  wife.  See 
Isa.  Ivii.  3  ;  Hos.  iii.  1  ;  Ezek.  xvi.  15. 
Hence  their  apostasy  and  idolatry  are 
often  represented  as  adultery.  This  is 
the  meaning,  probably,  here.  They 
were  evil,  and  unfaithful  to  the  covenant 
or  to  the  commandments  of  God — an 
apostate  and  corrupt  people.  There  is, 
however,  evidence  that  they  were  hte- 
rally  an  adulterous  people.  If  There 
shall  no  sign  be  given  to  it,  &c.  They 
sought  some  direct  miracle  from  heaven. 
He  replied  that  no  such  miracle  should 
be  given.  He  did  not  mean  lo  say  that 
he  would  work  no  more  miracles,  or 
give  no  more  evidence  that  he  was  the 
Christ ;  but  he  would  give  no  such  mi 
racle  as  they  required.     He  would  give 


150 


MATTHEW. 


[A.D.  SI 


generation   seeketh    after  a  sign ; 

Bnd  there  shall  no  sign  be  given  to  it, 

out  the  sign  of  the  prophet  Jonas : 

40  For'  as  Jonas  was  three  days 

and   three    nights    in    the    whale's 

ols.57  3.       6  Jon.1.17. 

one  that  ought  to  be  as  satisfactory  evi- 
dence to  them  that  he  was  from  God,  as 
the  miraculous  preservation  of  Jonah 
was  to  the  Ninevites  that  he  was  divi?iely 
commissioned.  As  Jonah  was  preserved 
three  days  by  miracle,  and  then  re- 
stored alive,  so  he  would  be  raised 
from  the  dead  after  three  days.  As  on 
the  ground  of  this  preservation  the 
Ninevites  beheved  Jonah  and  repent- 
ed, so  on  the  ground  of  his  resurrection 
the  men  of  an  adulterous  and  wicked 
generation  ought  to  repent,  and  believe 
that  he  was  from  God.  "  The  sign  of 
the  prophet  Jonas"  means  the  sign  or 
evidence  which  was  given  to  the  people 
of  Nineveh  that  he  was  from  God — to 
wit,  that  he  had  been  miraculously 
preserved,  and  was  therefore  divinely 
commissioned.  The  word  Jonas  is 
the  Greek  way  of  writing  the  Hebrew 
word  Jonah,  as  Elias  is  for  Elijah. 

40.  For  as  Jonas  was  three  days,  &.C. 
See  Jonah  i.  17.  This  event  took 
place  in  the  Mediterranean  sea,  some- 
where between  Joppa  and  Tarshish, 
when  he  was  fleeing /rom  Nineveh.  It 
is  said  that  the  whale  seldom  passes 
into  that  sea,  and  that  its  throat  is  too 
small  to  admit  a  man.  It  is  probable, 
therefore,  that  a  fish  of  the  shark  ki?id 
is  intended.  Sharks  have  been  known 
often  to  swallow  a  man  entire.  The 
fish  in  the  book  of  Jonah  is  described 
merely  as  a  ^reat  fish,  without  specify- 
ing the  kind.  It  is  well  known  that 
the  Greek  word  translated  whale,  in 
(he  New  Testament,  does  not  of  ne- 
cessity mean  a  whale,  but  may  denote 
a  large  fish  of  any  kind. 

40.  Three  days  a?id  three  nights.  It 
will  be  seen  in  the  account  of  the  re- 
surrection of  Christ,  that  he  was  in  the 
grave  but  two  nights  and  a  part  of  three 
days.  See  Matt,  xxviii.  6.  This  com- 
putation is,  however,  strictly  in  accord- 
ance with  the  Jewish  mode  of  reckon- 
ing. If  it  hadwo<  been,  the  Jews  would 
have  understood  it,  and  would  have 
charged  our  Saviour  as  Ijeing  a  false 
prophet ;  for  it  was  well  known  to  them 
that  he  hj.J  spoken  this  prophecy.  Matt. 


belly ;  so  shall  the  Son  of  man  be 
three  days  and  three  nights  in  the 
heart  of  the  earth. 

41  The   men   of   Nineveh    shall 
rise  in  judgment  with  this  genera- 


xxvii.  63.  Such  a  charge,  however, 
was  never  made  ;  and  it  is  plain,  there- 
fore, that  what  was  meant  by  the  pre- 
diction was  accomplished.  It  was  a 
maxim,  also,  among  the  Jews,  in  com- 
puting time,  that  a  part  of  a  day  was  to 
be  received  as  the  whole.  Many  in- 
stances of  this  kind  occur  in  both  sa- 
cred and  profane  history.  See  2  Chron. 
X.  5,  12;  Gen.  xUi.  17,  IS.  Compare 
Esther  iv.  16  with  v.  1.  1i  /«  the  heart 
of  the  earth.  The  Jews  used  the  word 
heart  to  denote  the  interior  of  a  thing, 
or  to  speak  of  being  in  a  thing.  It 
means,  here,  to  be  in  the  grave  or  sep- 
ulchre. 

41.  The  men  of  Nineveh.  Nineveh 
was  the  capital  of  the  Assyrian  empire. 
It  was  founded  by  Ashur.  Gen.  x.  11. 
It  was  situated  on  the  banks  of  the 
river  Tigris,  to  the  north-east  of  Baby- 
lon. It  is  now  so  completely  destroyed 
that  geographers  are  unable  to  ascer- 
tain whether  it  was  on  the  eastern  or 
western  bank.  It  was  a  city  of  vast 
extent,  and  of  corresponding  wicked- 
ness. It  was  forty-eight  miles  in  cir- 
cuit ;  its  walls  were  one  hundred  feet 
high,  and  ten  thick,  and  were  defended 
by  fifteen  hundred  towers,  each  two 
hundred  feet  in  height.  It  contained  in 
the  time  of  Jonah,  it  is  supposed,  six 
hundred  thousand  inhabitants.  The  de- 
struction of  Nineveh,  threatened  by 
Jonah  in  forty  days,  was  suspended, 
by  their  repentance,  two  hundred  years 
It  was  then  overthrown  by  the  Babylo- 
nians, about  six  hundred  years  before 
Christ.  During  the  siege,  a  mighty  in- 
undation of  the  river  Tigris  took  place, 
which  threw  down  a  part  of  the  walls, 
through  which  the  enemy  entered,  and 
sacked  and  destroyed  the  city.  This 
destruction  had  been  foretold  one  hun- 
dred and  fifteen  years  before,  by  Na- 
hum  (ch.  i.  8):  "But  with  an  over- 
whelming flood  he  will  make  an  utter 
end  of  the  place  thereof"  And  ii.  6: 
"  The  gates  of  the  river  shall  be  opened, 
and  the  palace  shall  be  dissolved." 
The  place  is  completely  destroyed.  The 
very  situation  is  unknown.     If  it  seem 


1  D.31.] 


CHAPTER  XII. 


151 


tion,  and  sk  all  condemn  *  it :  be- 
cause they  repented  at  '  tlie  preach- 
ing of  Jonas  ;  and,  behold,  a  greater 
than  Jonas  is  here. 

42  The  '  queen  of  the  south  shall 
rise  up  in  the  judgment  with  lliis 
generation,  and  shall  condemn  it: 
for  she  ''  came  from  the  uttermost 

a  Ro.2.27.  6  Jon.3.5.  c  Lu.ll.3I,&,c. 
rfaCh.'J.l. 

Strange  ihat  ancient  cities  are  so  com- 
pletely destroyed  that  no  remains  of 
brick  or  stone  are  to  be  found,  it  should 
be  rcmemberpd  that  they  were  built 
of  rl'iy  dried  only  in  the  sun,  and  not 
burned ;  that  fret|uent  rains  softened 
the  clay ;  and  .that  the  mighty  walls 
and  dwellings,  in  the  lapse  of  ages, 
would  sink  down  into  an  undistin- 
guished heap  of  ruins.  ^  Shall  co?i- 
demn  it.  That  is,  their  conduct,  in 
repenting  at  Jonah's  prediction,  shall 
condemn  this  generation.  They,  igno- 
rant and  wicked  heal  hen,  repented 
when  threatened  with  temporal  judg- 
ment by  a  mere  man  —  Jonah;  you, 
Jews,  professing  to  be  eniiglitened, 
though  threatened  for  your  great  wick- 
edness with  eternal  punishment  6?/  the 
So?i  of  God — a  far  greater  being  than 
Jonah — repent  not,  and  must  therefore 
meet  with  a  far  heavier  condemnation. 

42.  The  queen  of  the  South.  That  is, 
the  queen  of  Shcba.  1  Kings  x.  1. 
Sheba  was  probably  a  city  of  Arabia, 
situated  to  the  south  of  Judea.  Comp. 
Notes  on  Isa.  1.x.  G.  If  From  the  utter- 
most parts  of  the  earth.  This  means 
simply  I'rom  the  most  distant  parts  of 
the  hospitable  world  then  known.  See 
a  similar  expression  in  Deut.  xxviii.  49. 
As  the  knowledge  of  geography  was 
limited,  the  place  was  in  fact  by  no 
means  in  the  extreme  parts  of  the  earth. 
It  means  that  she  came  from  a  remote 
country  ;  and  she  would  condemn  that 
generation,  for  she  came  a  great  dis- 
tance to  hear  the  wisdom  of  Solomon ; 
and  the  Jews  of  that  age  would  not 
listen  to  the  wisdom  of  one  much  greater 
than  Solomon,  though  present  with  them. 

43 — 15.  When  the  unclean  spirit, 
&c.  The  general  sentiment  which  our 
Saviour  here  teaches  is  much  more 
easily  understood  than  the  illustration 
vhich  ha  us:cs.  The  Jews  had  asked  a 
*ign  from  heaven  that  should  decisively 


parts  of  the  earth  to  hear  the  wis« 
dom  of  Solomon  ;  and,  behold,  a 
greater  than  Solomon  is  here. 

43  When  '  the  unclean  spirit  is 
gone  out  of  a  man,  he  f  walketh 
through  dry  places,  seeking  rest, 
and  findeth  none. 

44  Then  he  saith,  I  will  return 
«Lu.ll.24.     /Job  1.7.   lPe.5.a 


prove  that  he  was  the  Messiah,  and  satis- 
fy their  unbelief.  He  replies  that  though 
iio  should  give  them  such  a  sign — a 
proof  conclusive  and  satisfactory  ;  and 
though  for  a  time  they  should  profess 
to  believe,  and  apparently  reform  ;  yet 
such  was  the  obstinacy  of  their  unbelief 
and  wickedness,  that  they  would  soon 
return  to  them,  and  become  worse  and 
worse.  Infidelity  and  vvickedness,  like 
an  evil  spirit  in  a  possessed  man,  were 
appropriately  at  home  in  them.  If  driv- 
en out,  they  would  find  no  other  place 
so  cornfortal)le  and  undisturbed,  as  their 
bosoms.  Every  where  they  would  be 
comparatively  like  an  evil  spirit  going 
through  deserts  and  lonely  places,  and 
finding  no  place  of  rest.  They  would 
return,  therefore,  and  dwell  with  them. 
If  He  walketh  through  dry  places.  That 
is,  through  deserts — regions  of  country 
unwatered,  sandy,  barren,  desolate. 
That  our  Saviour  here  speaks  accord 
ing  to  the  ancient  opinions  of  the  Jews, 
that  evil  spirits  had  their  abodes  in 
those  desolate  uninhabited  regions,  there 
can  be  no  doubt.  Nor  can  there  be  any 
doubt  that  the  Bible  gives  countenance 
to  the  opinion.  Thus  Rev.  xviii.  2 : 
"  Babylon — is  become  the  habitation  of 
devils,  and  the  hold  of  every  foul  spi- 
rit,•'''  that  is,  has  become  desolate — a 
place  where  evil  spirits  appropriately 
dwell.  So  Isa.  xiii.  21  :  "  And  satyrs 
shall  dance  there  ;"  i.  e.  according  to 
the  ancient  Greek  translation,  "  Devils 
or  demons,  shall  dance  there."  See, 
also,  Jer.  1.  39.  Comp.  Note  on  Isa. 
xxxiv.  14.  Deut.  xxxii.  17.  If  Seeking 
rest,  and  findeth  none.  Thus  desolate 
and  dry  regions  are  represented  as  un- 
comfortable habitations;  so  much  so, 
that  the  dissatisfied  spirit,  better  pleased 
with  a  dwelling  in  the  bosoms  of  men. 
as  affording  an  opportunity  of  doing  evil, 
seeks  a  return  there. 
44.   Then  he  saith,  I  vnll  return,  into 


152 


MATTHEW. 


[A.  D.  31. 


into  my  house,  from  whence  I  came 
out ;  and  when  he  is  come,  he  find- 
eth  it  empty,  swept,  and  garnished. 
45  Then  goeth  he  and  taketli 
with  himself  seven  other  spirits 
more  wicked  than  himself,  and  they 
enter  in  and  dwell  there:  and  the 
last  state  of  that  man  is  worse  °  than 
a  He.6.4.    10.26.  2  Pe.2.20,22. 


my  house,  &c.  The  man  is  called  his 
house,  because  he  had  been  the  place 
where  the  spirit  had  dwelt.  IT  Hefind- 
eth  it  empty,  &c.  There  is  here  the 
continuance  of  the  reference  to  the 
dwelling  of  the  spirit  in  men.  He  was 
called  his  house.  By  the  absence  of 
the  evil  spirit,  the  house  is  represented 
as  unoccupied,  or  empty,  swept  and  gar- 
nished; that  is,  while  the  evil  spirit  was 
away,  the  man  was  restored  to  his  right 
mind,  was  freed  from  his  wicked  influ- 
ence. If  Garnished.  Adorned,  put  in 
order,  furnished.  Applied  to  the  ?nan, 
it  means  that  his  mind  was  sane  and 
n-'gular  when  the  evil  spirit  was  gone  ; 
or,  he  had  a  lucid  inlrrt-al. 

45.  Then  he  goeth,  <^c.  Seeing  the 
state  of  the  man,  dissatisfied  with  a 
lonely  dwelling  in  the  desert  where  he 
could  do  no  evil,  envious  of  the  happi- 
ness of  the  individual,  and  supremely 
bent  on  evil,  he  resolved  to  increase 
his  power  of  malignant  influences,  and 
return.  He  is  therefore  represented  as 
taking  seven  other  spirits  still  worse, 
and  returning  to  his  former  habitation. 
Seven  denotes  a  large  but  indefinite 
jiumber.  It  was  a  favorite  number  with 
;he  Jews,  and  was  used  to  denote  cam- 
flete?iess  or  perfection,  or  any  finished 
or  complete  number.  See  1  Sam.  ii.  5. 
Comp.  Rev.  i.  4.  Here  it  means  a  suf- 
ficient number  completely  to  occupy 
and  harass  his  soul.  If  Even  so  shall  it 
he  with  this  generation.  This  shows 
the  scope  and  design  of  this  illustration. 
The  state  of  that  man  was  a  represen- 
tation of  that  generation  of  men.  Much 
might  be  done  to  cure  their  unbelief; 
much  to  reform  them  externally ;  but 
such  was  the  firm  hold  which  the  prin- 
ciples of  infidelity  and  wickedness  had 
taken  of  their  minds  as  Iheir  proper  habi- 
tation, that  they  would  return,  after  all 
the  means  used  to  reform  them,  and  the 
people  would  be  worse  and  worse. 
And  this  was   hterally   accomplished. 


the  first.     Even  so  shall  it  be  also 
unto  this  v/icked  generation. 

46  "While  he  yet  talked  to  the 
people,  behold,  his  *  mother  and  his 
brethren  '  stood  without,  desiring  to 
speak  with  him. 

47  Then  one  said  unto  him.  Be- 
hold, thy  mother  and  thy  brethren 

6Mar.3.3],&c.   Lu.8.19,&c.      c  c.  13.55. 


After  all  the  instructions  and  miracles 
of  the  Saviour  and  his  apostles ;  after 
all  that  had  been  done  for  them  by  holy 
men  and  prophets,  and  by  the  judg- 
ments and  mercies  of  Gcd  •  and  after  all 
their  external  temporary  reformations — 
like  the  temporary  departure  of  an  evil 
spirit  from  a  man  possessed — yet  such 
was  their  love  of  wickedness,  that  the 
nation  became  worse  and  worse.  They 
increased  in  crime,  like  the  seven-fold 
misery  and  wretchedness  ofthe  man  into 
whose  bosom  the  seven  additional  evil 
spirits  came.  They  rejected  God's  mes- 
sengers, abused  his  mercies,  crucified 
his  Son,  and  God  gave  their  temple, 
and  capital,  and  nation,  into  the  hands 
of  the  Romans,  and  thousands  of  the 
people  to  destruction. 

It  is  not  proved,  by  this  passage,  that 
evil  spirits  actually  dv)ell  in  deserts.  It 
is  proved  only  that  such  was  the  opinion 
of  the  Jews ;  that  it  was  drawn  from 
some  expressions  in  the  Bible  ;  and  that 
such  expressiotis  were  suficiently  clear 
to  justify  our  Savio2ir  iii  drawing  an 
argument  froin  them  to  confound  those 
who  firmly  believed  that  such  was  the 
case.  Nor  is  there  any  absurdity  in 
the  opinion.  For,  1st,  There  are  evil 
spirits.  See  Notes  on  ch.  viii.  33.  2d. 
They  must  exist  in  some  place.  3d. 
There  is  as  much  propriety  that  they 
should  be  located  about  our  earth  as 
any  where.  4th.  The  clear  doctrine 
of  the  Bible  is,  that  many  of  them  have 
much  to  do  with  our  world.  5th.  It  is 
as  reasonable  that  they  should  dwell 
commonly  in  desolate  and  uninhabited 
legions  as  any  where  else. 

46—50.  See  also  Mark  iii.  31—35. 
Luke  viii.  19  —  21.  Tf  His  brethren. 
There  has  been  some  difference  of 
opinion  about  the  persons  who  were 
meant  here  ;  some  supposing  that  they 
were  children  of  Mary  his  mother, 
others  that  they  were  the  children  oi 
Mary  the  wife  of  Cleophas  or  Alpheu* 


A.  D.  31.] 


CHAPTER  XII. 


153 


stand   without,   desiring   to    speak 
with  thee. 

48  But   he   answered    and    said 


his  cousins,  and  called  brethren  accord- 
ing to  the  customs  of  the  Jews.  The 
na'vdral  and  obvious  meaning  is,  how- 
ever, that  they  were  the  children  of 
Mary  his  mother.  Sec  also  Mark  vi.  3. 
To  this  opinion,  moreover,  there  can 
be  no  valid  objection. 

48.  Who  is  my  mother  ?  Sec.  There 
W£is  no  want  of  affection  or  respect  in 
Jesus  towards  his  mother,  as  is  proved 
by  his  whole  life.  See  especially  Luke 
ii.  51,  and  John  \ix.  25,  26,  27.  This 
question  was  asked  merely  to  fix  the 
attention  of  the  hearers,  and  to  prepare 
them  for  the  answer — that  is,  to  show 
them  who  sustained  towards  him  the 
nearest  and  most  tender  relation.  To 
do  this  he  pomied  to  his  disciples.  Dear 
and  tender  as  were  the  ties  which 
bound  him  to  his  mother  and  brethren, 
yet  those  which  bound  him  to  his  dis- 
ciples were  more  tender  and  sacred. 
How  great  was  liis  love  for  his  disci- 
ples, when  it  was  more  than  even  that 
for  his  mother !  And  what  a  bright 
illustration  of  his  own  doctrine,  that  wc 
ought  to  forsake  father,  and  mother, 
and  friends,  and  houses,  and  lands,  to 
be  his  followers. 

REMARKS. 

1st.  Our  Saviour  has  taught  us  the 
ri^ht  use  of  the  Sabbath.  Vs.  1 — 13. 
His  conduct  was  an  explanation  of  the 
meaning  of  the  fourth  commandment. 
By  his  e.xample  we  may  learn  what 
may  be  done.  He  himself  performed 
only  those  works  on  the  Sabbath  which 
were  strictly  necessary  for  hfe,  and 
those  which  went  to  benefit  the  poor, 
the  afflicted,  and  needy.  Whatever 
work  is  done  on  the  Sabbath  that  is 
not  for  these  ends,  must  be  wrong. 
All  labor  that  can  as  well  be  done  on 
another  day ;  all  which  is  not  for  the 
support  of  hfe,  or  to  aid  the  ignorant, 
poor,  and  sick,  must  be  wrong.  This 
example  justifies  teaching  the  ignorant, 
supplying  the  wants  of  the  poor,  in- 
structing children  in  the  precepts  of 
religion,  teaching  those  to  read  in  Sab- 
bath schools  who  have  no  other  oppor- 
tunity for  learning,  and  visiting  the 
sick,  when  we  go  not  for  formality,  or 
to  save  time  on  som."-  other  day,  but  to 
do  them  good. 


unto  him  that  told  him,  Who  is 
my  mothe  %  and  who  are  my  bre- 
thren ? 

•2d.  The  Sabbath  is  of  vast  service  to 
mankind,  ft  was  made  for  man,  not 
fo:  man  to  violate  or  profane,  or  to  bo 
merely  idle,  but  to  improve  to  his 
spiritual  and  eternal  good.  Where 
men  are  employed  through  six  days  in 
worldly  occupations,  it  is  kind  towards 
them  to  give  them  one  day  particularly 
to  prepare  for  eternity.  Where  thore 
is  no  Sabbath  there  is  no  rehgijn. 
There  are  no  schools  for  instruct  mg 
the  poor.  There  are  no  means  of  en- 
hghtening  the  ignorant.  This  trath, 
from  the  history  of  the  world,  will  bear 
to  be  recorded  in  letters  of  gold  that 
the  triis  religion  will  exist  among  men 
only  whe7i  they  strictly  observe  th(  Sab- 
bath. They,  therefore,  who  do  most 
to  promote  the  observance  of  the  Sab- 
bath, are  doing  most  for  religion  and 
the  welfare  of  man.  In  this  respect, 
Sunday  school  teachers  may  do  more, 
perhaps,  than  all  the  world  besides,  for 
the  best  interests  of  the  world. 

3d.  In  the  conduct  of  Christ,  (vs.  1%, 
15)  we  have  an  e.xample  of  Christian 
prudence.  He  did  not  throw  himself 
needlessly  into  danger.  He  did  not 
remain  to  provoke  opposition.  He  felt 
that  his  time  was  not  come,  and  that 
his  life,  by  a  prudent  course,  should  be 
preserved.  He  therefore  withdrew. 
Religion  requires  us  to  sacrifice  our 
lives  rather  than  deny  the  Saviour.  To 
throw  our  lives  away,  when  with  good 
conscience  they  might  be  preserved,  is 
self-murder. 

4th.  The  rejection  of  the  gospel  in 
one  place  is  often  the  occasion  of  its 
being  received  elsewhere.  Ver.  15.  Men 
may  reject  it  to  their  own  destruction  ; 
but  somewhere  it  will  he  preached,  and 
will  be  the  power  of  God  unto  salva- 
tion. The  wicked  cannot  drive  it  out 
of  the  world.  They  only  secure  their 
own  ruin,  and,  against  their  will,  be- 
nefit and  save  others.  To  reject  it  is 
hke  turning  a  beautiful  and  fertiHzing 
stream  from  a  man's  own  land.  He 
does  not,  he  cannot  dry  it  up.  It  will 
floiu  somewhere  else.  He  injures  himself, 
and  perhaps  benefits  multitudes.  ]\Ien 
never  commit  so  great  foolishness  and 
wickedness,  and  so  completely  fail  in 
what  they  aim  at,  as  in  rejecting  tiit 


£54 


MATTHEW. 


[A.D.  31. 


49  And  he  stretched  forth  his  i  50  For  whosoever  shall  do  the 
hand,  toward  his  disciples,  and  said,  '  will  «  of  my  Father  which  is  in  hea 
Behold  my  mother,  and  my  brc-  j  ven,  the  same  is  my  brother,  and 
thren  !  sister,  and  mother. 

oc.7.20.  Jno.]5.14.  Ga.5.6.  He.S.ll.  IJno.S.H. 


gospel.  A  man,  hating  the  light  of  the 
sun,  might  get  into  a  cave  or  dungeon, 
and  be  in  total  darkness ;  but  the  sun 
will  continue  to  shine,  and  millions,  in 
spite  of  him,  will  be  benefited  by  it.  So 
it  is  with  the  gospel. 

5th.  Christ  was  mild,  still,  retiring — 
not  clamorous  or  noisy.  Ver.  19.  So  is 
all  religion.  There  is  no  piety  in  noise  ; 
if  there  was,  then  thunder  and  artillery 
would  be  piety.  Confusion  and  discord 
are  not  religion.  Loud  words  and 
shouting  are  not  religion.  Religion  is 
love,  reverence,  fear,  hoUness,  deep 
and  awfu!  regard  for  the  presence  of 
God,  profound  apprehensions  of  the 
solemnities  of  eternity,  imitation  of  the 
Saviour.  It  is  still.  It  is  full  of  awe — 
an  awe  too  great  to  strive,  or  cry,  or 
lift  up  the  voice  in  the  streets.  If  men 
ever  should  be  overawed,  and  filled 
with  emotions  repressing  noise  and 
clamor,  it  should  be  when  they  ap- 
proach the  great  God.  This  great  truth 
is  the  essence  of  religion,  that  we  have 
most  of  it  when  we  come  nearest  in  all 
things  io  the  Lord  Jesus  Christ. 

6th.  The  feeble  may  trust  to  Jesus. 
Ver.  20.  A  child  of  any  age,  an  igno- 
rant person,  the  poorest  man,  may 
come,  and  he  shall  in  nowise  be  cast 
out.  It  is  a  sense  of  our  weakness  that 
Jesus  seeks.  Where  that  is,  he  will 
stnmgthen  us,  and  we  shall  not  fail. 

7th.  Grace  shall  not  be  extinguished. 
Ver.  20.  Jesus,  where  he  finds  it  in 
I  he  feeblest  degree,  will  not  destroy  it. 
lie  will  cherish  it.  He  will  kindle  it  to 
a  flame.  It  shall  burn  brighter  and 
brighter,  till  it  "  glows  with  the  pure 
sp'rits  above." 

8.  Men  are  greatly  prone  to  ascribe 
all  religion  to  the  devil  Ver.  24.  Any 
thing  that  is  unusual,  any  thing  that 
flonfounds  them,  any  thing  that  troubles 
their  consciences,  they  ascribe  to  fana- 
ticism, overheated  zeal,  and  Satan.  It 
has  always  been  so.  It  is  sometimes 
an  easy  way  to  stifle  their  own  convic- 
tions, and  to  bring  religion  into  con- 
tempt. Somehow  or  other,  like  the 
Pharisees,  infidels  must  account  for  re- 
►ivals  of  rclioion,  for  striking  instances 


of  conversion,  and  for  the  great  and 
undeniable  effects  which  the  gospel  pro- 
duces. How  easy  to  say  that  it  is  de- 
lusion,  and  that  it  is  the  work  of  the 
devil !  How  easy  to  show  at  once  the 
terrible  opposition  of  their  own  hearts 
to  God,  and  to  boast  themselves,  in 
their  own  wisdom,  in  having  found  a 
cause  so  simple  for  all  the  effects  which 
religion  produces  in  the  world  !  How 
much  pains,  also,  men  will  take,  to  se- 
cure their  own  perdition,  rather  than  to 
admit  it  to  be  possible  that  Christianity 
should  be  true ! 

9th.  We  see  the  danger  of  blasphemy 
— the  danger  of  trifling  with  the  influ- 
ences of  the  Holy  Spirit.  Vs.  31,  32. 
Even  if  we  do  not  commit  the  unpar- 
donable sin,  yet  we  see  that  all  trifling 
with  the  Holy  Ghost  is  a  sin  very  near 
to  God,  and  attended  with  infinite  dan- 
ger. He  that  laughs  avmy  the  thoughts 
of  death  and  eternity  ;  he  that  seeks  the 
society  of  the  gay  and  trifling,  or  of  the 
sensual  and  profane,  for  the  express  pur- 
pose of  driving  away  these  thoughts  ; 
and  he  that  struggles  directly  against 
his  convictions,  and  is  resolved  that  he 
will  not  submit  to  God,  may  be,  for 
aught  he  knows,  making  his  damnation 
sure.  Why  should  God  ever  return, 
when  he  has  once  rejected  the  gospel  ? 
Who  would  be  to  blame  if  the  sinner 
is  then  lost?  Assuredly  not  God.  None 
but  himself  Children  sometimes  do 
this.  Then  is  the  time,  the  very  time, 
when  they  should  begin  to  love  God 
and  Jesus  Christ.  Then  the  Spirit  also 
strives.  Many  have  theji  given  their 
hearts  to  him,  and  become  Christians 
Many  more  might  have  done  so,  if  they 
had  not  grieved  away  the  spirit  of  God. 

lOlh.  We  see  the  danger  of  rejecting 
Christ.  Vs.  38—42.  All  past  ages,  all 
the  wicked  and  the  good,  the  foolish 
and  the  wise,  will  rise  up  in  the  day  of 
judgment,  and  condemn  us,  if  we  do 
not  believe  the  gospel.  No  people, 
heretofore,  have  seen  so  much  light  as 
we  do  in  this  age.  And  no  people  can 
be  so  awfully  condemned  as  those  who, 
in  a  land  of  light,  of  Sabbaths,  and 
Sabbath  schools,  reject  Christ,  and  go 


\.  D.31.J  CHAPTER  XIII.  15& 

CHAPTER  XIII.  1      2  And  great  multitades  were  ga 

THK  same  day  went  Jesus  out    thered  together  unto  him,  so  that  he 
of  the  house,  and  sat  by  the    went  into  a  ship,  "  and  sat;  and  the 
•^ea-side.  ]  whole  multitude  stood  on  the  shore. 

;  o  Lu.5.3. 


to  hell.  Among  the  hundred  and  twen- 
ty thousand  children  of  Nineveh  (Jonah 
IV.  11),  there  was  not  one  single  Sun- 
day school.  There  was  no  one  to  tell 
them  of  God  and  the  Saviour.  They 
have  died  and  gone  to  judgment.  Chil- 
dren, now  living,  will  die  also,  and  go 
lo  meet  them  in  the  day  of  judgment. 
How  will  they  condemn  the  children  of 
this  age,  if  they  do  not  love  the  Lord 
Jesus  Christ  ! 

11th.  Sinners,  when  awakened,  if 
they  grieve  away  the  spirit  of  God,  be- 
come worse  than  before.  Vs.  43 — 45. 
They  arc  never  as  they  were.  Their 
hearts  are  hard,  their  consciences  are 
seared,  they  hate  religious  men,  and 
they  plunge  deeper  and  deeper  into  sin. 
Seven  devils  often  dwell  where  one  did  ; 
and  God  gives  the  man  over  to  blind- 
ness of  mind  and  hardness  of  heart. 
This  shows,  also,  the  great  guilt  and 
danger  of  grieving  the  Holy  (rliost. 

12th.  We  see  the  love  of  Christ  for 
his  followers.  Vs.  46 — 50.  Much  as 
he  loved  his  mother,  yet  he  loved  his 
disciples  more.  He  still  loves  them. 
He  will  always  love  them.  His  heart 
is  full  of  affection  for  them.  And  though 
poor,  and  despised,  and  unknown  to  the 
rich  and  mighty,  yet  to  Jesus  they  are 
still  dearer  than  mother,  and  sisters,  and 
brothers. 

CHAPTER  Xm. 

1,2.  The  sea-side.  This  was  the  sea 
of  Tiberias.  The  multitude  stood  on 
the  shore  near  to  him,  so  that  he  could 
be  eas  ly  heard.  He  went  into  a  ship — 
that  is,  a  boat — and  sat  down  to  address 
them.  Few  spectacles  could  be  more 
interesting  than  a  vast  crowd,  on  the 
banks  of  a  .'"uooth  and  tranquil  sea — an 
emblem  ol  his  instructions  —  and  the 
Son  of  God  addressing  them  on  the 
great  interests  of  eternity. 

3—9.  In  parables.  The  word  para- 
ble is  derived  from  a  Greek  word  sig- 
nifying to  compare  together,  and  denotes 
a  similit'ide  taken  from  a  natural  object, 
to  illusiraie  a  si)iritual  or  moral  subject. 
It  is  a  narrative  of  some  iictiiiousorreal 
event,  in  order  to  illustrate  more  clearly 


some  truth  that  the  speaker  wished  to 
communicate.  In  early  ages  it  was 
much  used.  Heathen  writers,  as  jEsop, 
often  employed  it.  In  the  time  of  Christ 
it  was  in  common  use.  The  prophets 
had  used  it,  and  Christ  employed  it 
often  in  teaching  his  disciples.  It  is  not 
necessary  to  suppose  that  the  narratives 
were  strictly  true.  The  main  thing— 
the  inculcation  of  spiritual  truth — was 
gained  equally,  whether  it  wa?  trne,  or 
was  only  a  supposed  case.  Nor  was 
there  any  dishonesty  in  this.  It  was 
well  understood.  No  person  was  de- 
ceived. The  speaker  was  not  U7ider- 
stood  to  affirm  the  thing  literally  Jiar- 
rated,  but  only  to  ti.\  the  attention  more 
firmly  on  the  moral  truth  that  h'e  pre- 
sented. The  design  of  speaking  in  pa- 
rables was  the  following  :  1st.  To  con- 
vey truth  in  a  more  interesting  manner 
to  the  mind  ;  adding  to  the  truth  con- 
veyed the  beauty  ot  a  lovely  image  or 
narrative.  2d.  To  teach  spiritual  truth 
so  as  to  arrest  the  attention  of  ignorant 
people,  making  an  appeal  to  them 
through  the  senses.  3d.  To  convey 
some  offensive  truth,  some  pointed  per- 
sonal rebuke,  in  such  a  way  as  to  bring 
it  home  to  the  conscience.  Of  this  kind 
was  the  parable  which  Nathan  delivered 
to  David  (2  Sam.  xii.  1 — 7).  and  many 
of  our  Saviour's  parables  addressed  to 
the  Jews.  4th.  To  conceal  from  one 
part  of  his  audience  truths  which  he  in- 
tended others  should  understand.  Thus 
Christ  often,  by  this  means,  delivered 
truths  to  his  disciples  in  the  presence  of 
the  Jews,  which  he  well  knew  the  Jews 
would  not  understand  ;  truths  pertaining 
to  them  particularly,  and  which  he  was 
under  no  obligations  to  explain  to  the 
Jews.  See  Mark  iv.  33.  Man.  xiii. 
13—16. 

Our  Saviour's  parables  are  distin- 
guished above  all  others  for  clearness, 
purity,  chastoness,  intelligibility,  im- 
portance of  instruction,  and  simplicity. 
They  are  taken  mostly  from  the  affairs 
of  common  life,  and  mielhgihle,  there- 
fore, to  all  men.  Thty  contain  much 
of  himself,  his  doctrine,  hfe,  design  in 
coming,  and  claims ;  and  are  thereforp 


156 


MATTHEW. 


[A.  D.31. 


3  And  he  spake  many  things 
unto  them  in  parables,  saying-,  Be- 
hold, "  a  sower  went  forth  to  sow  : 

4  And  when  he  sowed,  some 
seeds  fell  by  the  way-side,  and  the 
fowls  came  and  devoured  them  up. 

5  Some  fell  upon  stony  places, 
where  they  had  not  much  earth  ;  and 
forthwith  they  sprung  up,  because 
they  had  no  deepness  of  earth  : 

6  And  when  the  sun  was  up, 
they  were  scorched  :  and  because 
they  had  no  root,  they  withered 
»way. 

oMar.4.2.   Lu.8.5,&c. 

of  importance  to  all  men  ;  and  they  are 
told  in  a  style  of  native  simplicity  in- 
telligible to  the  child,  yet  instructive  to 
men  of  every  rank  and  age.  In  his 
parables,  as  in  all  his  instructions,  he 
excelled  all  men  in  the  purity,  import- 
ance, and  sublimity  of  his  doctrine. 

3.  A  sower  went  forth  to  sow.  The 
image  here  is  taken  from  an  employ- 
ment known  to  all  men,  and  therefore 
intelligible  to  all.  Nor  can  there  be  a 
more  striking  illustration  of  preaching 
the  gospel  than  placing  the  seed  in  the 
ground  to  spring  up  hereafter,  and  bear 
fruit.  IT  Sower.  One  who  sows  or  scat- 
ters seed.  A  farmer.  It  is  not  impro- 
bable that  one  was  near  the  Saviour 
when  he  spoke  this  parable. 

4.  Some  seeds  fell  by  the  way-side. 
That  is,  the  hard  path  or  headland, 
which  the  plough  had  not  touched,  and 
where  there  was  no  opportunity  for  it  to 
sink  into  the  earth. 

5.  Stony  places.  Where  there  was 
little  earth,  but  where  it  was  hard  and 
rocky  ;  so  that  the  roots  could  not  strike 
down  into  the  earth  for  sufficient  mois- 
ture to  support  the  plant.  When  the 
sun  became  hot,  they  of  course  withered 
away.  They  sprang  up  the  sooner  be- 
cause there  was  little  earth  to  cover 
them.  '^Forthwith.  Immediately.  Not 
that  they  sprouted  and  grew  any  quicker 
or  faster  than  the  others,  but  they  were 
not  so  long  in  reaching  the  surface. 
Having  hltle  root,  they  soon  withered 
away. 

7.  Among  thorns.  That  is,  in  a  part 
of  the  held  where  the  tliorns  and  shrubs 
liad  been  imperfectly  cleared  away,  and 
not  destroyed.     'J'hey  grew   with  the 


7  And  some  fell  among  thorns 
and    the    thorns    sjirung    up,    and 
choked  them. 

8  But  other  fell  into  good  ground, 
and  brought  forth  fruit,  some  an 
hundred-fold,  some  sixty-fold,  some 
thirty-fold. 

9  Who  *  hath  ears  to  hear,  let 
him  hear. 

10  And  the  disciples  came,  and 
said  unto  him,  Why  speakest  thou 
unto  them  in  parables  ? 

11  He  answered  and  said  unto 
them,  Because  it  is  given  unto  you 

b  c.11.15. 

grain,  crowded  it,  shaded  it,  exhausted 
the  earth,  and  thus  choked  it. 

8.  Into  good  ground.  The  fertile  and 
rich  soil.  In  sowing,  by  far  the  largest 
praportion  of  seed  will  fail  into  the  good 
soil ;  but  Christ  did  not  intend  to  teach 
that  these  proportions  would  be  exactly 
the  same  among  those  who  heard  the 
gospel.  Parables  are  designed  to  teach 
some  general  truth  ;  and  the  circum- 
stances should  not  be  pressed  too  much 
in  explaining  them.  IT  An  hundred 
fold,  &c.  That  is,  a  hundred,  sixty, 
or  thirty  grains,  for  each  one  that  was 
sowed — an  increase  by  no  means  un- 
common. Some  grains  of  wheat  will 
produce  twelve  or  fifteen  hundred 
grains.  The  usual  proportion  on  a  fielc 
sown,  however,  is  not  more  than  twen 
ty,  fifty,  or  sixty  bushels  for  one. 

9.  Who  hath  ears,  &c.  This  is  a 
proverbial  expression,  implying  that  it 
was  every  man's  duty  to  pay  attention 
to  what  was  spoken.     Matt.  xi.  15. 

10 — 17.  Christ,  in  these  verses,  gives 
a  reasofi  why  he  used  this  manner  ol 
instruction.  See  also  Mark  iv.  10 — 12 
Luke  viii.  9,  10. 

11.  The  mysteries  of  the  kingdom. 
The  word  mystery,  in  the  Bible,  pro- 
perly means  a  thing  that  is  concealed, 
or  that  has  been  cottccaled.  It  does  not 
mean  that  the  thing  was  incomprehensi- 
ble, or  even  difficult  to  be  understood. 
The  thing  might  be  plain  enough  if  re- 
vealed, but  it  means  simply  that  it  had 
not  been  made  known.  Thus  the  mys 
teries  of  the  kingdom  do  not  mean  any 
doctrines  incomprehensible  in  them- 
selves considered,  but  simply  doctrmea 
about  the  preaching  of  the  gospel,  ard 


A.  D.  31.] 


CHAPTEK  XIII. 


157 


to  •know  tlie  mysteries  of  the  king- 
dom of  heaven,  but  to  them  it  is  not 
given. 

12  For  *  whosoever  hath,  to  hin 
shall  be  given,  and  he  shall  have 
more  abundance :  but  whosoever 
hath  not,  from  him  shall  be  taken 
away,  even  that  he  hath. 

13  Therefore  speak  I  to  them  in 

ac.ll.2.5.  Mar.4.11.  lCo.2.10,14.  Ep.1.9, 
irf.  3.9.  Col.l.2e,27.  lJno.2.27.  fi  c.25.29. 
Lii.9.2« 


the  establishment  of  the  new  kingdom 
of  the  Messiah  which  had  not  been  un- 
derstood, and  which  were  as  yet  con- 
coaled  from  the  great  body  of  the  Jews. 
See  Rom.  .\vi.  25  ;  xi.  25.  Eph.  iii.  3, 
4,  9.  Of  this  nature  was  the  truth  that 
tlie  gospel  was  to  be  preached  to  the 
Gentiles,  tliat  the  Jewish  polity  was  to 
cease,  that  the  Messiah  was  to  die,  &c. 
To  the  disciples  it  was  given  to  know 
tliese  truths.  It  was  important  for 
tliem,  as  they  were  to  carry  the  gospel 
around  the  globe.  To  the  others  it  was 
not  then  given.  They  were  too  gross, 
too  eartlily :  they  had  too  grovelling 
conceptions  of  the  Messiah's  kingdom 
to  understand  these  truths,  even  if  pre- 
sented. They  were  not  to  preach  it, 
and  hence  our  Saviour  was  at  particu- 
lar pains  to  instruct  his  apostles.  The 
Pharisees,  and  Jews  generally,  were 
not  prepared  for  it,  and  would  not  have 
believed  it,  and  therefore  he  purposely 
employed  a  kind  of  teaching  that  they 
^     did  not  understand. 

12.  Whosoever  hath,  &c.  This  is  a 
proverbial  mode  of  speaking.  It  means 
that  a  man  who  improves  what  li^ht, 
grace,  and  opportunities,  he  has,  snail 
nave  them  increased.  .  From  him  that 
improves  them  not,  it  is  proper  that  they 
should  be  taken  away.  The  Jews  had 
many  opportunities  of  learning  the  truth, 
and  some  light  still  Ungered  among 
thein.  But  they  were  gross  and  sen- 
sual, and  misiniprovcd  tliem,  and  it  was 
a  just  judgment  that  they  should  be  de- 
prived of  them.  Superior  knowledge 
was  given  to  the  disciples  of  Christ ; 
they  improved  it,  however  slowly,  and 
the  promise  was  that  it  should  be 
greatly  increased. 

13.  Because  they  seeinf;,  see  not 
Mark  (ch.  iv.  12)  and  Luke  (viii.  10 
say,  "  That  seeing,  they  may  not  see,' 

U 


parables:  because  ihey  seeing,  see 
not ;  and  hearing,  they  hear  not, 
neither  do  they  understand. 

14  And  in  them  is  fulfilled  the 
prophecy  of  Esaias,  '  which  saith. 
By  **  hearing  ye  shall  hear,  and  shall 
not  understand  ;  and  seeing  ye  shall 
see,  and  shall  not  perceive  : 


c  Is.6.9.      d  Eze.12.2.  Jno.12.40.   Ac  28.20 
27.   Eo.11.8.  2Cor.3.14,15. 


&,c.  But  there  is  no  difference.  Mai 
thew  simply  states  the /ac<,  that  though 
they  saw  the  natural  meaning  of  the 
story — though  they  literally  understood 
the  parable — 'yet  they  did  not  under- 
stand its  spiritual  signification.  Mark 
and  Luke  do  not  state  the  fact,  but 
affirm  that  he  spoke  widi  this  intenlion 
—  implying  that  such  was  the  result 
Nor  was  there  any  dishonesty  in  this, 
or  any  unfair  disguise.  He  had  truths 
to  state  which  he  wished  his  disciples 
particularly  to  understand.  They  were 
of  great  importance  to  their  ministry. 
Had  he  clearly  and  fully  stated  them 
to  the  Jews,  they  would  have  taken 
his  life  long  before  they  did.  He  there- 
fore chose  to  state  the  doctrines  so  that 
if  their  hearts  had  been  right,  and  if 
they  had  not  been  malignant  and  blind, 
they  might  have  understood  them.  His 
doctrines  he  stated  in  the  best  possible 
way ;  and  it  was  not  his  fault  if  they 
did  not  understand  him.  By  little  and 
httle,  in  this  way,  he  prepared  many 
even  of  the  Jews  to  receive  the  truth 
when  it  was  proposed  by  the  only  pos- 
sible way  of  ever  gaining  access  to  their 
minds.  It  was,  moreover,  entirely  pro- 
per and  right  to  impart  instruction  to 
his  disciples,  wliich  he  did  not  intend 
for  others.  ^ 

14.  And  in  them  is  fulfilled,  &c 
This  place  is  quoted  substantially  from 
Isa.  vi.  9,  10.  It  was  literally  fulfilled 
in  the  time  of  Isaiah.  In  the  time  of 
Christ  the  people  had  the  same  charac- 
ter. Like  them,  they  closed  their  eyes 
upon  the  truth,  and  rejected  the  divine 
teaching.  The  words  of  Isaiah  were 
therefore  as  well  fitted  to  e.xpress  the 
character  of  the  people  in  the  time  of 
Christ,  as  in  that  of  the  prophet.  In 
this  sense  they  were  fulfilled,  or  filled 
up,  or  a  case  occurred  that  rorrcsponde/i 


158 


MATTHEW. 


[A.  D.  31 


15  For  this  people's  heart  is  wax- 
ed gross,  and  their  ears  are  dull  " 
of  hearing,  and  their  eyes  they  have 
closed  ;  lest  at  any  time  they  should 
see  with  their  eyes,  and  hear  with 
their  ears,  and  should  understand 
with  their  heart,  and  should  be  con- 
verted, and  I  should  heal  them. 

16  But  *  blessed  are  your  eyes, 
for  they  see  ;  and  your  ears,  for 
they  hear. 

17  For  verily  I  say  unto  you,  that 
•many  prophets  and  righteous  men 

a  He.S.U.  ft  c.16.17.  Lu. 10.23,24.  Jno. 
20.29.  2Cor.4.6.  c  Ep.3.5,G.  He.11.13.  IPe. 
1.10,11. 

to  their  meaning.  See  Note  on  Matt, 
i.  22.  It  is  not  by  any  means  intended 
that  Isaiah,  when  he  spoke  these  words, 
iiad  any  referenf  e  to  the  time  of  Christ. 
The  meaning  in  both  places  is,  that  the 
people  were  so  gross,  sensual,  and  pre- 
judiced, that  they  would  not  see  the 
U'uth,  or  understand  any  thing  that  was 
contrary  to  their  grovelHng  opinions  and 
sensual  desires  ;  a  case  by  no  means 
uncommon  in  the  world.  See  the  pas- 
sage more  fully  explained  in  my  Notes 
on  Isa.  vi.  If  Waxed  pross.  Literally, 
has  hecome  fat.  It  is  coumionly  applied 
to  the  body,  but  is  also  used  to  denote 
one  who  is  stupid  and  foolish  in  mind. 
Here  it  means  that  the  people  were  so 
sensual  and  corrupt,  that  they  did  not 
see  or  understand  the  pure  spiritual 
principles  of  the  gospel.  V  Lest  they 
•should  see,  &c.  Lest  they  should  see 
their  lost  condition  as  sinners,  and  turn 
and  live.  The  reason  given  here  why 
they  did  not  hear  and  understand  the 
gospel  is,  that  their  heart  was  wrong. 
They  would  not  attend  to  the  things 
that  make  for  their  peace.  If  I  should 
heal  them.  Should  pardoil,  sanctify,  and 
save  them.  Sin  is  often  represented  as 
a  disease,  and  the  pardon  and  recovery 
of  the  soul  from  sin  as  healing. 

16.  Blessed  are  yoi/.r  eyes,  &LC.  That 
is,  you  are  happy  that  you  are  permit- 
ted to  see  tnith  which  they  will  not 
Bee.  You  are  permitted  to  under- 
stand the  spiritual  meaning  of  the  para- 
bles, and  in  some  degree  the  plan  of 
salvation. 

17.  Ma7iy  prophets  and  righteous 
men,  &,c.  They  wished  to  sec  the 
times  of  the  Mes.siah.     They  looked  to 


have  desired  to  see  those  things 
which  ye  see,  and  have  not  seen 
them  ;  and  to  hear  those  things  which 
ye  hear,  and  have  not  heard  them. 

18  Hear  "^  ye  therefore  the  para- 
ble of  the  sower. 

19  When  any  one  heareth  the 
word  '  of  the  kingdom,  and  under- 
standeth  it  not,  then  cometh  the 
wicked  ^  orie,  and  catcheth  away 
that  which  was  sown  in  his  heart. 
This  is  he  which  received  seed  by 
the  way-side. 

d  Mar.4.14,<tc.     Lu.8.11,&:c.  e  c.4.23. 

/lJo.2.13,14.  3.12. 


it  as  a  time  when  the  hopes  of  the 
world  would  be  fulfilled,  and  the  just 
be  happy.  See  John  viii.  5(5.  See  also 
1  Pet.  i.  10—12.  Heb.  xi.  13.  "  Abra- 
ham rejoiced  to  see  my  day,  and  he  saw 
it,  and  was  glad."  So  Isaiah  and  the 
prophets  looked  forward  to  the  coming 
of  the  Messiah  as  the  consummation  of 
their  wishes,  and  the  end  of  the  prophe- 
cies. Rev.  xix.  10.  The  object  always 
dearest  to  the  hearts  of  all  righteous 
men  is,  to  witness  the  coming  and  ad- 
vancement of  the  kingdom  of  Christ. 

18—23.  See  also  Mark  iv.  13—20. 
Luke  viii.  11 — 15.  Hear  ye.  therefore, 
the  parable  of  the  sower.  1'hat  is,  hear 
the  explanation,  or  spiritual  meaning 
of  the  narrative  given  before.  Mark 
adds  (iv.  13),  "Know  ye  not  this  para- 
ble ?  And  how  then  shall  you  know 
all  parables  ?"  By  which  it  seems  that 
he  regarded  this  as  one  of  the  simplest 
and  plainest  of  them,  and  gave  an  ex- 
planation of  it  that  they  might  under- 
stand the  general  principles  of  inter 
preting  ihem. 

19.  When  any  one  heareth,  &oC.  The 
seed  represents  the  word  of  God  com- 
municated in  any  manner  to  the  minds 
of  men,  by  the  scriptures,  by  preach- 
ing, by  acts  of  Providence,  or  by  the 
direct  influence  of  the  Holy  Spirit. 
If  Then  Cometh  the  wicked  one.  That  ia, 
Satan  (Mark  iv.  15),  or  the  devil  (Luke 
viii.  12) ; — the  one  eminently  wicked, 
the  accuser,  the  tempter.  He  is  repre- 
sented by  the  fowls  that  came  and  pick- 
ed up  the  seed  by  the  way-side.  The 
gospel  is  preached  to  men  hardened  in 
sin.  It  makes  no  impression.  It  lies 
like  seed  in  the  hard  path  ;  it  is  easily 


L>  3).] 


CHAPTER  XII r. 


159 


tC  But  he  that  lecoived  the  seed 
luo  atoiiv  places,  the  same  is  he 
<hat  hearrth  the  word,  and  anon 
iVjth  joy  *  rwceiveth  it : 

•21  Yet  hath  he  not  root  in  him- 
self, but  dureth  for  a  while ;  for 
when  tribulation  or  persecution 
ariseth  because  of  the  word,  by  and 
by  he  is  offended.  * 

22  He  also  that  received  seed 
among  the  thorns,  is  he  that  hear- 
eth  the  word  ;  and  the  care  '  of  this 
woiid  and  the  deueitfulness  of  riches 

a  Is.58.2.  Eze.33.3k,32.  Jno.5.35.  Ga.4.15. 
6c.24.l0.  26.31.  2Ti.i.l6.      c  Lu.14.16-24. 


taken  sway,  and  never  suffered  to  take 
root. 

20.  In  stony  plaees.  Jesus  e.xplains 
this  as  denoting  those  who  hear  the 
gospel ;  who  are  caught  with  it  as  some- 
thing new^  or  pleasing ;  who  profess 
themselves  greatly  delighted  with  it, 
and  who  are  full  of  zeal  for  it.  Yet 
they  have  no  root  in  themselves.  They 
are  not  true  Christians.  Their  hearts 
are  not  changed.  They  have  not  seen 
their  guilt  and  danger,  and  the  true 
excellency  of  Christ.  They  are  not 
really  attached  to  the  gospel ;  and  when 
they  are  tried,  and  persecution  comes, 
ihey  fall — as  the  rootless  grain  withers 
before  the  scorching  rays  of  the  noon- 
day sun.  ^  Anon.  Quickly,  or  readily. 
They  do  not  look  at  it  coolly,  and  as 
matter  oi principle.  ^  Is  offended.  That 
is,  stumbles  and  falls.  Persecution  and 
trial  are  placed  in  his  path,  and  he  falls 
as  he  would  over  a  stumliling  block. 
He  has  not  strength  of  principle  enough 
— not  confidence  in  God  to  carry  him 
through  them.  If  The  thorns.  These 
represent  cares,  an.xieties,  and  the  de- 
ceitful lure  of  riches,  or  the  way  in 
which  a  desire  to  be  rich  deceives  us. 
They  take  the  time  and  attention.  They 
•Jo  not  le;f.vp  opportunity  to  think  and 
examine  (he  state  of  the  soul.  Besides, 
riches  allure,  and  promise  what  they  do 
not  yield.  They  promise  to  make  us 
happy ;  but,  when  gained,  they  do  not 
do  it.  The  soul  is  not  satisfied.  There 
is  the  same  desire  to  possess  more 
wealth.  A.nd  to  this  there  is  no  end 
— hut  death.  In  doing  it,  there  is  every 
tsmpration  to  be  dishonest,  to  cheat,  to 
lake  advantage  of  others,  to  oppress 
others,  and  to  wring  their  hard  earn- 


'' choke  the  word,  and  he  beooraeth 
unfruitful. 

23  But  he  that  received  seed  into 
the  good  ground,  is  he  that  heareth 
the  wore,  and  understandeth  it; 
which  also  heareth  fruit, '  and  bring 
eth  forth,  some  an  hundred-fold, 
some  sixty,  some  thirty. 

24  Another  /  parable  put  he  forth 
unto  them,  saying,  The  kingdom  of 
heaven  is  likened  unto  a  man  which 
sowed  good  «  seed  in  his  field  : 

25  But  while  men  slept,  his  ene- 
dMar.10.23.  1  Ti.6.9.  2Ti.4.10.     e  Jno.15. 

5.     /Is.28.10.13.      g-lPe.1.23. 

ings  from  the  poor.  Every  evil  pas- 
sion is  therefore  cherished  by  the  love 
of  gain  ;  and  it  is  no  wonder  that  the 
word  is  choked,  and  every  good  feel- 
ing destroyed,  by  this  "execrable  love 
of  gold."  See  1  Tim.  vi.  7 — 11.  How 
many,  O  how  many,  thus  foolishly 
drown  themselves  in  destruction  and 
perdition !  How  many  more  might  reach 
heaven,  if  it  were  not  for  this  deep- 
seated  love  of  that  which  fills  with  care, 
deceives  the  soul,  and  finally  leaves  it 
naked,  and  guilty,  and  lost! 

23.  Into  good  ground.  Those  whose 
hearts  are  prepared  by  grace  to  receive 
it  honestly,  and  to  give  it  full  opportu- 
nity to  grow.  In  a  rich  and  mellow 
soil — in  a  heart  that  submits  itself  to 
the  full  influence  of  truth,  unchecked 
by  cares  and  an.xieties ;  under  the  show- 
ers and  suintner  suns  of  divine  grace  ; 
with  the  heart  spread  open,  like  a  broad 
luxuriant  field,  to  the  rays  of  the  morn- 
infj  and  to  evening  dews — the  gospel 
takes  deep  root,  and  grows ;  it  has  fuh 
room,  and  then  and  there  only  shows 
what  it  is. 

24 — 30.  The  kingdom  of  heaven  is 
likened,  Sec.  That  is,  the  gospel  re- 
sembles. The  kingdom  of  heaven  (see 
Note,  IVIatt.  iii.  2.)  means  here  the  ef- 
fect of  the  gospel  by  its  being  preached. 
The  meaning  of  this  parable  is  plain. 
The  field  represents  the  world  in  which 
the  gospel  is  preached.  The  good  seed, 
the  tru'hs  preached  by  Christ  and  his 
apostles. 

25.  While  men  slept,  his  enemy  came, 
&c.  That  is,  in  the  night,  when  it 
could  be  done  without  being  seen,  an 
enemy  came  and  scattered  bad  seed  on 
the  new  ploughed  field,  perhaps  before 


6U 


MATTHEW. 


[A  D.  31. 


my  came  and  sowed  tares   among 
the  wheat,  and  went  his  way. 

26  But  when  the  blade  was 
sprung  up,  and  brought  forth  fruit, 
then  appeared  the  tares  also. 

27  So  the  servants  of  the  house- 
holder came  and  said  unto  him,  Sir, 
didst  not  thou  sow  good  seed  in 
thy  field  1  from  whence  then  hath 
it  tares  1 


the  good  seed  had  been  harrowed  in. 
Satan  thus  sows  false  doctrine  in  dark- 
ness. In  the  very  place  where  the  truth 
is  preached,  and  while  the  hearts  of 
people  are  open  to  receive  it,  by  false 
but  plausible  teachers,  he  takes  care  to 
inculcate  false  sentiments.  Often  it  is 
one  of  his  arts,  in  a  revival  of  religion, 
to  spread  secretly  dangerous  notions  of 
piety.  Multitudes  are  persuaded  that 
they  are  Christians,  who  are  deceived. 
They  are  awakened,  convicted,  and 
alarmed.  They  take  this  for  conver- 
sion. Or  they  find  their  burden  gone  ; 
they  fancy  that  they  hear  a  voice  ;  or 
a  text  of  scripture  is  brought  to  them, 
saying  that  their  sins  are  forgiven ;  or 
they  see  Christ  hanging  on  the  cross  in 
a  vision  ;  or  they  dream  that  their  sins 
are  pardoned,  and  they  suppose  they 
are  Christians.  But  they  are  deceived. 
None  of  these  things  are  any  conclu- 
sive evidence  of  piety.  All  these  may 
exist,  and  still  there  be  no  true  love  of 
God,  or  Christ,  and  no  real  hatred  of 
sin,  and  change  of  heart.  An  enemy 
may  do  it  to  deceive  them,  and  to  bring 
dishonor  on  religion,  "i  Sowed  tares.  By 
tares  is  probably  meant  a  degenerate 
kind  of  wheat,  or  the  darnel  grass 
growing  in  Palestine.  In  its  growth 
and  form  it  has  a  strong  resemblance 
to  genuine  wheat.  But  it  either  pro- 
duces no  grain,  or  that  of  a  very  inferior 
and  hurtful  kind.  Probably  it  comes 
near  to  what  we  mean  by  chess.  It 
was  extremely  difiicult  to  separate  it 
from  the  genuine  wheat,  on  account  of 
its  similarity  while  growing.  Thus  it 
aptly  represented  hypocrites  in  the 
church.  Strongly  rescmbhng  Chris- 
tians in  their  experience,  and,  in  some 
respects,  their  fives,  it  is  impossible  to 
distinguish  them  from  genuine  Chris- 
tians, nor  can  they  be  separated  until 
u  is  done  by  the  Great  Searcher  of 


28  He  said  unto  them.  An  enemy 
hath  done  this.  The  servants  said 
unto  him.  Wilt  thou  then  that  we 
go  and  gather  them  up  ] 

29  But  he  said.  Nay  ;  lest  while 
ye  gather  up  the  tares,  ye  root  up 
also  the  wheat  with  them. 

30  Let  both  grow  together  until 
the  harvest :  and  in  the  tim.e  of  har- 
vest "  I  will  say  to  the  reapers,  Ga- 

a  1  Ti.5.24. 


hearts   at   the  day   of  judgment.     An 
enemy — the  devil — hath  done  it.     And 
no  where  has  he  shown  profounder  eun-        ] 
ning,  or  done  more  to   adulterate   the        | 
purity  of  the  gospel.     '^  And  went  his        ] 
way.     There  is  something  very  expres-        '• 
sive   in   this.     He    knew   the   soil ;  he 
knew  how  the  seed  would  take  root, 
and  grow.     He   had  only  to   sow   the        1 
seed,  and  let  alone. — So  Satan  knows 
the  soil  in  which  he  sows  his  doctrine. 
He  knows  that  in  the  human  heart  it 
will  take  deep  and  rapid  root.     It  needs 
but   httle   culture.      Grace  needs  con 
stant  attendance  and  care.     Error,  and 
sin,  and  hypocrisy,  are  the  native  pro- 
ducts of  the  human  heart ;  and,  when 
left  alone,   start  up  with  deadly  luxu 
riancy. 

26.  The7i  appeared  the  tares  also. 
That  is,  then  ^vas  first  discovered  the 
tares.  They  had  grown  with  the  wheat, 
hut  so  much  like  it  as  not  to  be  noticed, 
till  the  wheat  began  to  ripen.  So,  true 
piety  and  false  hopes  are  not  known  by 
professions,  by  "  blades,"  and  leaves, 
and  flowers,  but  by  the  fruit. 

29.  Ye  root  itp  also  the  wheat.  They 
so  much  resembled  the  true  wheat,  that 
even  then  it  would  be  difiicult  to  sepa- 
rate them.  By  gathering  them,  they 
would  tread  down  the  wheat,  loosen 
an  1  disturb  the  earth,  and  greatly  injure 
the  crop.  In  the  harvest  it  could  be 
done  without  injury. 

30.  Let  both  groto  together.  They 
would  not  spoil  the  true  wheat ;  and  in 
time  of  harvest  it  would  be  easy  to  se- 
parate them.  Our  Saviour  teaches  us 
here  :  1st.  That  hypocrites  and  deceiv- 
ed persons  must  bo  expected  in  the 
church.  2d.  That  this  is  the  work  of 
the  enemy  of  man.  They  are  not  the 
work  of  Christianity,  any  more  than 
traitors  ap?  of  patriotism,  or  counterfeit 
ers  are  of  the  proper  effect  of  legislai- 


A.D.  31.] 


CHAPTER  XIII. 


161 


ther  ye  together  first  the  tares,  and 
bind  them  in  bundles  to  "  burn  them  : 
but  gather  the  wheat  *  into  my 
barn. 

31  Another  parable  put  he  forth 
unto  them,  saying,  The  kingdom  of 
heaven  is  like  to  a '  grain  of  mus- 
tard-seed, which  a  man  took  and 
sowed  in  his  field  : 

a  Mal.4.1.      b  Lu.3.17.       c  Mar.4.30. 


ing  about  money.  They  belong  to  the 
world  ;  and  hypocrisy  is  only  one  form 
ofsin.  The  Christian  religion  never 
made  a  hypocrite  ;  nor  is  there  a  hypo- 
crite on  the  face  of  the  earth  whose 
principles  and  practice  it  does  not  con- 
demn. 3d.  That  all  hope  of  removing 
them  entirely  would  be  vain.  4th.  That 
an  attempt  to  remove  them  altogether 
wotild  injure  real  Christianity,  by  caus- 
ing excitements,  discord,  and  hard  feel- 
ings even  among  Christians.  5th.  That 
he  will  himself  separate  them  at  the  pro- 
per time.  There  is  no  doubt  that  it  is  the 
duty  of  the  church  to  attempt  to  keep 
itself  pure,  and  to  cut  off  gross  and 
manifest  offenders.  1  Cor.  v.  4,  5.  He 
refers  to  those  who  may  be  suspected 
of  hypocrisy,  but  against  whom  it  can- 
not be  proved ;  to  those  who  so  suc- 
cessfully imitate  Christians  as  to  make 
it  difficult  or  impossible  for  man  to  dis- 
tinguish them. 

31,  32.  See  also  Mark  iv.  30  —  32. 
The  kingdom  of  heaven.  See  Note, 
Matt.  Lii.  2.  It  means  here  either  piety 
in  a  renewed  heart,  or  the  church.  In 
either  case  the  commencement  is  small. 
In  the  heart,  it  is  at  first  feeble,  easily 
injured,  and  much  exposed.  In  the 
church,  there  were  few  at  first,  igno- 
rant, unknown,  and  unhonored ;  yet 
soon  it  was  to  spread  through  the  world. 

31,  32.  Grain  of  mustard-seed.  The 
plant  here  described  was  very  different 
from  that  which  is  known  among  us. 
It  was  several  years  before  it  bore  fruit, 
and  became  properly  a  tree.  Mustard, 
with  us,  is  an  annual  plant :  it  is  always 
small,  and  is  properly  an  herb.  The 
Hebrew  writers  speak  of  the  mustard 
tree  as  one  on  which  they  could  climb, 
as  on  a  fig-tree.  Its  size  was  much 
owing  to  the  climate.  All  plants  of 
that  nature  grow  much  larger  in  a  warm 
climate,  like  that  of  Palestine,  than  in 
«:older  regions.     The  seeds  of  this  tree 


32  Which  indeed  is  the  least  of 
all  seeds;  but  when  it  is  grown,  it 
is  the  greatest  among  herbs,  and 
becometh  a  tree,  ''  so  that  the  birds 
of  the  air  come  and  lodge  in  the 
branches  thereof. 

33  Another  parable  spake  he  unto 
them :  The  kingdom  of  heaven  ia 
like  unto   leaven,  which  a  woman 

d  Eze.17.23. 


were  remarkably  small ;  so  that  they 
with  the  great  size  of  the  plant,  were 
an  apt  illustration  of  the  progress  of  the 
church,  and  of  the  nature  of  faith. 
Matt.  xvii.  20. 

Young  converts  often  suppose  they 
have  much  religion.  It  is  not  so.  They 
are,  indeed,  in  a  new  world.  Their 
hearts  glow  with  new  aflI>ctions.  They 
have  an  elevation,  an  ecstasy  of  emo- 
tion, which  they  may  not  have  after- 
wards—  like  a  blind  man  suddenly  re- 
stored to  sight.  The  sensation  is  new, 
and  pccuharly  vivid.  Yet  httle  is  seen 
distinctly.  Hlis  impressions  are  indeed 
more  vivid  and  cheering,  than  those  of 
him  who  has  long  seen,  and  to  whom 
objects  are  familiar.  In  a  little  time, 
too,  the  young  convert  will  see  more 
distinctly,  will  judge  more  intelligently, 
will  love  more  strongly,  though  not  with 
so  much  new  emotion,  and  will  be  pre- 
pared to  make  more  sacrifices  for  the 
cause  of  Christ. 

33.   The  kingdom  of  heaven.      This, 
here,  means  the  same  as  in  the  last  pa- 
rable ;  perhaps,  however,  intending  to 
denote   more   properly  the  secret   and 
hidden  nature  of  piety  in  the  soul.    The 
other  parable  declared  the  fact  that  the 
gospel  would  greatly  spread,  and  that 
piety  in   the   heart  would   greatly  .in- 
crease.    This  declares  the  ivay  or  mode 
in  which  it  would  be  done.    It  is  secret, 
silent,  steady  ;  pervading  all  the  facul- 
j  ties  of  the  soul,  and  all  the  kingdoms 
of  the  world,  as  leaven,  or  yeast,  though 
hidden  in  the  flour,  and  though  deposit- 
ed only  in  one  place,  works  silently  till 
all  the  mass  is  brought  under  its  influ- 
ence.    If  Three  measures.     These  were 
small  mea.sures  (see  the  margin) ;  but 
'  the  particular  amount  is  of  no  conse^ 
I  quence  to  the  story.     Nor  is  any  thing 
i  to  be  drawn  from  the  fact  that  three  are 
mentioned      It  is  mentioned  as  a  cir- 
I  cumstance  giving  mterest  to  the  para 


i62 


took,  and  hid  in  three  measures  '  of 
meal,  till  the  whole  was  leavened. 

34  All  these  things  spake  Jesus 
iinto  the  multitude  in  parables ;  °  and 
without  a  parable  spake  he  not  unto 
them  ; 

35  That  it  might  be  fulfilled 
which  was  spoken  by  the  prophet, 
*  saying,  I  will  open  my  mouth  in 
parables  ;  I  will  utter  things  which 
have  been  kept  '  secret  from  the 
foundation  of  the  world. 

36  Then  Jesus  sent  the  multi- 
tude away,  and  went  into  the  house ; 
and  his  disciples  came  unto  him, 
saying.  Declare  unto  us  the  parable 
of  the  tares  of  the  field. 

37  He  answered  and  said  unto 
them.  He  that  sowetli  the  good  seed 
is  the  Son  of  man  : 

38  The  field  is  the  world  :  ''  the 

1  the  Oreek  word  signifies  a  measure  (about 
I  peck  and  a  half,  wanting  a  little  more  than 
I  pint.)  a  Mar.4.33.  6  Ps.78.2.  cLu.lO. 
14.  Ro.l6.i;5,26.  Col. 1.26.  dRo.10.18.  Col. 
1.0. 


MATTHEW.  [A.  D.  31 

good  seed  are  the  children  of  the 
kingdom  ;  '  but  the  tares  are  the 
children  of  the  wicked  -^  ^ne. 

39  The  enemy  that  sowed  them 
is  the  devil :  the  harvest  is  the  end 
of  the  world  ;  ^  and  the  reapers  are 
the  angels.  * 

40  As    therefore    the   tares    are 
gathered   and   burned   in   the  fire ; 
so  shall  it  be  in    the   end    of  this 
world. 

41  The  Son  of  man  shall  send 
forth  his  angels,  and  they  shall  ga- 
ther out  of  his  kingdom  all  ^  things 
that  offend,  and  •'  them  which  do 
iniquity  ; 

42  And  *  shall  cast  them  into  a 
furnace  of  fire  :  there '  shall  be  wail- 
ing and  gnashing  of  teelh. 

43  Then  shall  the  righteous  shine 

"'forth  as  the  sun,  in  the  kingdom 

elPe.1.23.  /Jiio.8.44.  Ac.13.10.  IJno. 
3.8.  5- Joel  3.13.  Re. ]4, 15.  A  Re. 14.15-19. 
t  ver.30.  '^  or,  scandals.  7  Lu.  13.27.  kc.3 
12.  Re. 19.20.  20.10.  lver.50.  c.8.12.  mDa. 
12.3.   1  Cor.  15.49. 


ile,  but  designed  to  convey  no  spiritual 
instruction.  The  measure  mentioned 
here  probably  contained  about  a  peck 
and  a  half. 

34,  35.  That  it  might  be  fulfilled. 
This  is  taken  from  Psalm  Ixxviii.  2,  3. 
The  sense,  and  not  the  very  words  of 
the  Psalm,  are  given.  Christ  taught  as 
did  that  prophet — Asaph  —  in  parables. 
The  words  of  Asaph  described  the 
manner  in  which  Christ  taught,  and  in 
this  sense  it  could  be  said  that  they 
were  fullilled.  See  Notes  on  Matt.  i. 
22,  23. 

3G — 43.  Declare  unto  us.  That  is, 
explain  the  meaning  of  the  parable. 
This  was  done  in  so  plain  a  manner  as 
to  render  comment  unnecessary.  The 
Son  of  man,  the  Lord  Jesus,  sows  the 
good  seed ;  that  is,  preaches  the  gos- 
pel. This  he  did  personally,  and  does 
now  by  his  ministers,  his  providence, 
and  his  Spirit,  by  all  the  means  of  con- 
veying truth  to  the  mind.  This  seed 
was,  by  various  means,  to  be  carried 
over  all  the  world.  It  was  to  be  con- 
fined to  no  particular  nation  or  people. 
The  good  seed  was  the  children  of  the 
kingdom ;  that  is,  of  the  kingdom  of 
God,  or  Christians.     For  these  the  Sa- 


viour toiled  and  died.  They  are  the 
fruit  of  his  labors. .  Yet  amidst  them 
were  wicked  men ;  and  all  hypocrites 
and  unbelievers  in  the  church  are  the 
work  of  Satan.  Yet  they  must  remain 
together,  till  the  end ;  when  they  shall 
be  separated,  and  the  righteous  saved, 
and  the  wicked  lost.  The  one  shall 
shine  clear  as  the  sun  ;  the  other  be  cast 
into  a  furnace  of  fire — a  most  expressive 
image  of  sufiering.  We  have  no  idea 
of  more  acute  suffering,  than  to  be 
thrown  into  the  fire,  and  to  have  our 
bodies  made  capable  of  bearing  the 
burning  heat,  and  living  on  in  this  burn 
ing  heat  for  ever  and  for  ever.  It  is 
not  certain  that  our  Saviour  meant  to 
teach  here  that  hell  is  made  up  of  ma- 
terial fire ;  but  it  is  certain  that  he 
meant  to  teach  that  this  would  be  a 
proper  representation  of  those  sufi'er 
ings.  We  may  be  further  assured  that 
the  Redeemer  would  not  deceive,  01 
use  words  to  torment  and  tantalize  us. 
He  would  not  talk  of  hell-fire  which 
had  no  existence ;  nor  would  the  Goa 
of  truth  hold  out  frightful  images  mere- 
ly to  terrify  mankind.  If  he  has  spoken 
of  hell,  then  there  is  a  hell.  If  Ae  meant 
to  say  that  the  wicked  shall  sutler,  then 


A..D.  31.J  CHAPTER  XIII.  163 

af  their  Father.     Who  hath  ears  to  I  ven  is  like  unto  a  net,  that  was  cast 


acar,  let  hi  in  hoar. 

44  Affain  :  the  kingdom  of  hea- 
ven is  like  unto  treasure  hid  "in  a 
field  ;  the  which  when  a  man  hath 
found,  he  hideth,  and  for  joy  thereof 
goeth  and  selleth  *  all  thai  he  hath, 
and  buyeth  '  that  field 


into  the  sea,  and  gathered  ^  of  every 
kind  : 

48  Which,  when  it  was  full,  they 
drew  to  shore,  and  sat  down,  and 
gathered  the  good  into  vessels,  but 
cast  the  bad  away. 

49  So  shall  it  be  at  the  end  of 


45  Again,  the  kingdom  of  heaven    the  world:    the  angels  shall  come 
is  like  unto  a  merchantman,  seeking  I  forth,  and  ■'^  sever  the  wicked  from 


goodly  pearls ; 

46  Who,  when  he  had  found  one 
^  pearl  of  great  price,  went  and  sold 
all  that  he  had,  and  bought  it. 

47  Again  :  the  kingdom  of  hea- 

a  Pr.2.4,5.      b  Pli.3.7,8.       c  Ia.55.1.    Re.3. 
J8.      iPr.3.14,15.  8.11. 


'they  will  suffer.  If  he  did  not  mean  to 
deceive  mankind,  then  there  is  a  hell ; 
and  then  the  wicked  will  suffer.  The 
impenitent,  therefore,  should  be  alarm- 
ed. And  the  righteous,  however  much 
wickedness  they  may  see,  and  however 
many  hypocrites  there  may  be  in  the 
church,  should  be  cheered  with  the 
prospect  that  soon  the  just  shall  be  se- 
parated from  the  unjust,  and  that  they 
shall  shine  as  the  sun  in  the  kingdom 
of  their  Father. 

44.  The  kingdom  of  heaven.  The  gos- 
pel. The  new  dispensation.  The  ofier 
of  eternal  life.  See  R-Iatt.  iii.  2.  He 
compares  it  to  treasure  hid  in  a  field. 
That  is,  to  money  concealed  ;  or  more 
likely,  to  a  mine  of  silver  or  gold,  that 
was  undiscovered  by  others,  and  un- 
known to  the  owner  of  the  field.  If  He 
hideth.  That  is,  he  conceals  the  fact 
that  he  has  found  it ;  he  does  not  tell  of 
it.  With  a  view  of  obtaining  this,  he 
says  that  a  man  would  go  and  sell  his 
property,  and  buy  the  field.  The  con- 
duct of  the  man  would  be  dishonest.  It 
would  be  his  duty  to  inform  the  owner 
of  the  field  of  the  discovery.  He  would 
be  really  endeavoring  to  gain  property 
belonging  to  another  at  far  less  than  its 
real  value ;  and  the  principle  of  real  in- 
tegrity would  require  him  to  inform  him 
of  the  discovery.  But  Christ  does  not 
intend  to  vindicate  his  conduct.  He 
merely  states  the  way  in  wliich  men  do 
actually  manage  to  obtain  wealth.  He 
?tates  a  case,  where  a  man  would  actu- 
ally sacrifice  his  property,  and  practise 
diligence  and  watchlulness,  to  obtain  it. 


among  the  just; 

50  And  ^  shall  cast  them  into  the 
furnace  of  fire  :   the're  shall  be  wail 
ing  and  gnashing  of  teeth. 

«c.22.10.     /c.25.32.     g-ver.42 


The  point  of  the  parable  lies  in  his  earn 
estness,  his  anxiety,  his  care,  and  his 
obtaining  it.  The  gospel  is  valuable  as 
such  a  treasure.  Ps.  xix.  10.  Prov.  iii. 
13  — 15.  From  most  men  it  is  hid. 
When  a  man  sees  it,  and  hears  it,  it  is 
his  duty  to  sacrifice  all  in  the  way  to  his 
obtaining  it ;  and  to  seek  it  with  the 
earnestness  with  which  other  men  seek 
for  gold.  The  truth  often  lies  buried  ; 
it  is  hke  rich  veins  of  ore  in  the  sacred 
scriptures;  it  must  be  searched  out  with 
diligence  ;  and  it  will  repay  him  for  all 
his  sacrifices.    Luke  .\iv.  33.    Phil.  iii.  8. 

45,  46.  The  kingdom  of  heaven  is  like 
unto  a  merchantman.  The  meaning  is, 
that  the  proper  seeking  for  salvation,  or 
the  proper  conduct  in  reference  to  reli- 
gion, is  like  the  conduct  of  a  mercharit- 
man.  In  his  searches  he  found  one  pearl 
of  great  value,  and  sold  all  his  posses- 
sions to  obtain  it.  So,  says  he,  men 
seeking  for  happiness  and  finding  the 
gospel — the  pearl  of  great  price — should 
be  willing  to  lose  all  other  things  for 
this.  Pearls  are  precious  stones,  found 
in  the  shells  of  oysters,  chiefly  in  the 
East  Indies.  Matt.  vii.  6.  They  are 
valuable  on  account  of  their  beauty,  and 
because  they  are  rare.  The  value  of 
them  is  greatly  increased  by  their  size. 
The  meaning  of  this  parable  is  nearly 
the  same  as  the  other.  It  is  designed 
to  represent  the  gospel  as  of  more  value 
than  all  other  things,  and  to  impress  on 
us  the  duty  of  sacrificing  all  that  we 
possess  in  order  to  obtain  it. 

47 — 50.  The  kingdom  of  heaven  is  like 
unto  a  net,  &-c.     I'his  parable  does  not 


164 


51  Jesus  saith  unto  them,  Have 
ye  understood  all  these  things  1 
They  say  unto  him,  Yea,  Lord. 

52  Then  said  he  unto  them, 
Therefore  every  scribe  vthich  is  in- 
structed unto  the  kingdom  of  hea- 
ven, is  like  unto  a  man  that  is  an 
householder,  v,'hich  bringeth  forth 
O'Jt  "  of  his  treasure  things  new  and 

53  And  it  came  to  pass,  that  when 
Jesus  had  finished  these  parables, 
he  departed  thence. 

a  Pi-.10.21.  15.7.  18.4.      b  Ca.7.13. 

differ  in  meaning  from  that  of  the  tares. 
The  gospel  is  compared  to  a  net,  drag- 
ging along  on  the  bottom  of  the  lake, 
and  collecting  all — good  and  bad.  The 
gospel  may  be  expected  to  do  the  same. 
But  in  the  end  of  the  world,  when  the 
net  is  drawn  in,  the  bad  will  be  sepa- 
rated from  the  good:  the  one  will  be 
lost,  and  the  other  saved.  Our  Saviour 
never  fails  to  keep  before  our  minds  the 
great  truth  that  there  is  to  be  a  day  of 
judgment,  and  that  there  will  be  a  sepa- 
ration of  the  good  and  evil.  He  came 
to  preach  salvation ;  and  it  is  a  remark- 
able fact,  also,  that  all  the  most  striking 
accounts  of  hell,  and  of  the  sufferings 
of  the  damned,  are  from  his  lips.  How 
does  this  agree  with  the  representation 
of  those  who  say  that  all  will  be  saved  ? 
51 — 53.  Jesus  kindly  asked  them  whe- 
ther they  had  understood  these  things. 
If  not,  he  was  still  willing  to  teach  them. 
He  enjoined  on  them  their  duty  to  make 
a  proper  use  of  this  knowledge,  by 
speaking  another  parable.  If  Every 
scribe — instructed  unto  the  kingdom  of 
ieaven.  That  is,  every  man  that  is  ac- 
quainted with  the  gospel,  or  with  the 
truth.  A  scribe  was  a  learned  man. 
As  the  disciples  had  said  that  they  had 
understood  the  truth,  he  says  that  it 
should  not  be  unemployed.  They  should 
bring  it  forth  in  due  time,  like  a  house- 
holder bringing  out  of  his  treasury,  or 
place  of  deposit,  what  had  been  laid  up 
there  at  ariy  time,  as  it  was  needed. 
^  Bringethforth.  As  occasion  demands  ; 
as  sickness,  or  calamity,  or  the  wants 
if  his  family,  or  the  poor  require. 
If  Treasure.  The  word  treasure  here 
means  a  place  of  deposit,  not  for  money 
merely,  but  for  any  thing  necessary  for 
the  comfort  of  a  family.     It  is  the  same 


MATTHEW.  [A.  D   31 

54  And  when  he  was  come  intt. 
his  own  ccuntry,  he  taught  them  iu 
their  synagogue,  insomuch  that  they 
were  astonished,  and  said,  Whence 
hath  this  man  this  wisdom,  and 
these  mighty  works  ■? 

55  Is  not  this  the  carpenter's  son? 
Is  not  his  mother  called  Mary  1  and 
his  brethren,  James,  and  Joses,  and 
Simon,  and  Judas  1 

56  And  his  sisters,  are  they  not 
all  with  us  ■?  Whence  then  hath 
this  man  all  these  things  1 

c  Mar.6.1,&c.   Lu.4.]6,&;c. 


as  treasury  or  a  place  of  deposit.  ^  IVew 
a7id  old.  Things  lately  acquired,  or 
things,  that  had  been  laid  up  for  a  long 
time.  So,  said  Christ,  be  you.  This 
truth,  new  or  old,  which  you  have  gain- 
ed, keep  it  not  laid  up  and  hid,  but  biing 
U  forth,  in  due  season,  and  on  proper 
occasions,  to  benefit  others.  Every 
preacher  should  be  properly  instructed. 
Christ  for  three  years  gave  instructions 
to  the  apostles ;  and  they  who  preach 
should  be  able  to  understand  the  gos- 
pel ;  to  defend  it ;  and  to  communicate 
its  truth  to  others.  Human  learning 
alone  is  indeed  of  no  value  to  a  minis- 
ter ;  but  all  learning  that  will  enable 
him  better  to  understand  the  Bible,  and 
to  communicate  its  truths,  is  valuable, 
and  should,  if  possible,  be  gained.  A 
minister  should  be  like  the  father  of  a 
family : — distributing  to  the  church  as  it 
needs ;  and  out  of  his  treasures  bringing 
forth  truth  to  confinu  the  feeble,  en- 
lighten the  ignorant,  and  guide  those  in 
danger  of  straying  away. 

54.  hito  his  own  country.  That  is, 
into  Nazareth.  Mark,  who  has  also  re 
corded  this  'ch.  vi.  1  —  6),  says  that  it 
took  place  on  the  sabbath.  It  was  com- 
mon for  our  Saviour  to  speak  in  the 
synagogues.  Any  Jew  had  a  right  to 
address  the  people,  if  called  on  by  the 
minister ;  and  our  Saviour  often  availed 
himself  of  the  right  to  instruct  the  peo- 
ple, and  declare  his  doctrines.  See 
Matt.  iv.  23. 

55,  56.  Is  not  this  the  carpenter's  soH.1 
Mark  says,  "Is  not  this  the  carpenter, 
the  son  of  Mary  ?"  Both  these  expres 
sions  would  probably  be  used  in  the 
course  of  the  conversation ;  and  IMat- 
thew  has  recorded  one,  and  Mark  th« 
other.      The    expression    recorded   bv 


A..D.31.] 


CHAPTER  XIII. 


105 


57  And    (hey  were  offended  »  in 
fiim.     But  Jesus  said  unto  them,  A 
prophet  is  not  without  honour,  save 
a  Is.49.7.  53.3.   Jno.6.42. 

Mark  is  a  strong,  perhaps  decisive, 
proof  that  he  had  worked  at  the  busi- 
ness till  he  was  thirty  years  of  age. 
The  people  in  the  neighborhood  would 
understand  well  the  nature  of  liis  early 
employments.  It  is,  therefore,  almost 
certain  that  this  had  been  his  manner  of 
life.  —  A  useful  employment  is  always 
honorable.  Idleness  is  the  parent  of 
mischief  Our  Saviour,  therefore,  spent 
the  greatest  part  of  his  life  in  honest, 
useful  industry.  Till  the  age  of  thirty 
he  did  not  choose  to  enter  on  his  great 
work ;  and  it  was  proper  before  that 
time,  that  he  should  set  an  example  to 
the  world  of  honorable,  though  humble 
industry.  Life  is  not  wasted  in  such 
employments.  They  are  appointed  as 
the  lot  of  man.  And  in  fidelity,  in  the 
relations  of  life  though  obscure  ;  in  ho- 
nest industry,  however  humble  ;  in  pa- 
tient labor,  if  connected  with  a  life  of 
religion ;  we  may  be  sure  that  God  will 
approve  our  conduct.  It  was,  moreover, 
the  custom  of  the  Jews  to  train  all  their 
children  —  even  those  of  wealth  and 
learning — to  some  trade,  or  manual  oc- 
cupation. Thus  Paul  was  a  tent-maker. 
Compare  Acts  xviii.  3. 

This  was  an  example  of  great  conde- 
scension and  humility.  It  staggers  the 
faith  of  many  that  the  Son  of  God  should 
labor  in  an  occupation  so  obscure  and 
lowly.  The  infidel  sneers  at  the  idea 
that  He  that  jnade  the  worlds  should  live 
thirty  years  in  humble  life,  as  a  poor  and 
unknown  mechanic.  Yet  the  same  in- 
fidel will  loudly  praise  Peter  the  Great 
of  Russia,  because  he  laid  aside  his  im- 
perial dignity,  and  entered  the  British 
service  as  a  ship-carpenter,  that  he 
might  learn  the  art  of  building  a  navy. 
Was  the  purpose  of  Peter  of  more  im- 
portance than  that  of  the  Son  of  God  ? 
If  Peter,  the  heir  to  the  throne  of  the 
Czars,  might  leave  his  elevated  rank, 
and  descend  to  a  humble  employment, 
and  secure  by  it  the  applause  of  the 
world,  why  might  not  the  King  of  kings, 
for  an  infinitely  higher  object  ?  IT  His 
brethren,  James,  &c.  The  fair  inter- 
nretation  of  this  passage  is,  that  these 
were  the  sons  and  daughters  of  Joseph 
Btid  Mary.     The  peo];>.e  in  the  neigh- 


in  his  own  country,  and  in  his  own 
house. 

58  And  he  did  not  many  mighty 


borhood  thought  so,  and  spoke  of  them 
as  such. 

57.  They  were  offended  in  him.  That 
is,  th^  took  offence  at  his  humble  birth ; 
and  R  the  indigent  circumstances  of 
his  family.  They  were  too  proud  to  be 
taught  by  one  who,  in  family  connexions, 
they  took  to  be  their  equal  or  inferior. 
Men  always  look  with  envy  on  those  of 
their  own  rank  who  advance  pretensions 
to  uncommon  wisdom  or  superior  pow- 
er. ^  A  prophet  is  not  without  honor, 
&c.  This  seems  to  be  a  proverbial  ex- 
pression. He  advances  it  s.s  a.  general 
truth.  There  might  be  some  exceptions 
to  it,  but  he  was  not  an  exception. 
Every  where  else  he  had  been  more  ho- 
nored than  at  home.  There  they  knew 
his  family.  They  had  seen  liis  humble 
Ufe.  They  had  been  his  companions. 
They  were  envious  of  his  wisdom,  and 
too  proud  to  be  taught  by  him.  A  case 
remarkably  similar  to  this  occurs  m  the 
history  of  the  discovery  of  America. 
Columbus,  a  native  of  Genoa,  had  by 
patient  study,  conceived  the  idea  that 
there  was  a  vast  continent  which  might 
be  reached  by  sailing  to  the  west.  Of 
this  his  countrymen  had  no  belief. 
Learned  men  had  long  studied  the 
science  of  Geography,  and  they  had 
never  imagined  that  such  a  continent 
could  exist ;  and  they  were  indignant 
that  he,  an  obscure  man,  should  sup- 
pose that  he  "  possessed  wisdom  supe- 
rior to  all  the  rest  of  mankind  united." 
It  was  accordingly  a  fact,  that  out  of 
his  own  country  he  was  obliged  to  seek 
for  patrons  of  his  undertaking ;  that 
there  he  received  his  first  honors ;  and 
that  to  other  kingdoms  the  discoveries 
of  the  obscure  Genoese  gave  their  chief 
wealth  and  highest  splendor. 

58.  Did  not  many  mighty  worlds.  Mi- 
racles. This  implies  that  he  performed 
some  miracles.  Mark  tells  us  what 
they  were.  He  laid  his  hands  on  a  few 
sick  folk,  and  healed  them.  ^  Because 
of  their  unbelief.  That  is,  it  would 
have  been  useless  to  th^  great  purposes 
of  his  mission  to  have  worked  mir.acles 
there.  We  are  not  to  suppose  that  his 
power  was  limited  by  the  behef,  or  un- 
behef,  of  men.     But  they  were  sapre 


166 


works  there,  because  of  their  vin- 
belief. 

CHAPTER  XIV. 

AT  that  time  "  Herod  the  tetrarch 
heard  of  the  fame  of  Jesus; 
2  And  said  unto  his  servants, 
This  is  John  the  Baptist:  he  is 
risen  from  the  dead ;  and  therefore 
mighty  '  works  do  shew  forth*giem- 
Belves  in  him. 

a  Mar. 6. 14.  Lu.9.7,&;c.  i  or,  are  wrought 
by  him. 

judiced,  so  set  against  him,  that  they 
were  not  in  a  condition  to  judge  of  evi- 
dence, and  to  be  convinced.  They 
would  have  charged  it  to  derangement, 
or  sorcery,  or  the  agency  of  the  devil. 
Compare  John  x.  20.  It  would  have 
been  of  no  use,  therefore,  in  proving  to 
them  that  he  was  from  God,  to  have 
worked  miracles.  He  did,  therefore, 
only  those  things  which  were  the  pro- 
per work  of  benevolence,  and  which 
could  not  easily  be  charged  on  the  de- 
vil. He  gave  sufficient  proof  of  his  mis- 
sion, and  left  them  in  their  chosen  un- 
belief, without  excuse.  It  is  also  true, 
in  spiritual  things,  that  the  unbelief  of 
a  people  prevents  the  influences  of  the 
Holy  Spirit  from  being  sent  down  to 
bless  them.  God  requires  faith.  He 
hears  only  the  prayers  of  faith.  And 
when  there  is  little  true  belief,  and 
prayer  is  cold  and  formal,  there  the 
people  sleep  in  spiritual  death,  and  are 
unblessed. 

CHAPTER  XIV. 

1.  Herod  the  Tetrarch.  See  also 
Mark  vi.  14—16.  Luke  ix.  7—9.  This 
was  a  son  of  Herod  the  Great.  Herod 
the  Great  died  probably  in  the  first  year 
after  the  birth  of  Christ,  and  left  his 
kingdom  to  his  three  sons,  of  whom 
this  Herod  Antipas  was  one.  He  ruled 
over  Galilee  and  Perea.  See  Note, 
Matt.  ii.  15.  The  title  tetrarch  hterally 
denotes  one  who  rules  over  a  fourth 
part  of  any  country.  In  a  remote  sig- 
nification, it  means  one  who  rules  over 
a  third,  or  even  a  half  of  a  nation. 
11  Heard  of  the  fame  of  Jesus.  Jesus 
had  then  been  a  considerable  time  en- 
gaged in  the  work  of  the  ministry,  and 
It  may  seem  remarkable  that  he  had 
not  before  heard  of  him.  Herod  might 
lave,  however,  been  absent  on  some 


MATTHEW.  [A.D  31. 

3  For  Herod  had  laid  hold  on 
John,  and  bound  him,  and  jiut  kirn 
in  prison  for  Herodias'  sake,  his 
brother  Philip's  wife. 

4  For  John  said  unto  him.  It'  is 
not  lawful  for  thee  to  have  her. 

5  And  when  he  would  have  put 
him  to  death,  he  feared  the  multi- 
tude, because  they  counted  him  as 
a "  prophet. 

JLe.l8.1C.  20.21.      ec.21.26.   Lu.20G. 


expedition  to  a  remote  part  of  the  coun 
try.  It  is  to  be  remembered,  also,  thai 
he  was  a  man  of  much  dissoluteness  ol 
morals ;  and  that  he  paid  httle  atten- 
tion to  the  affairs  of  the  people.  He 
might  have  heard  of  Jesus  before,  but 
it  had  not  arrested  his  attention.  He 
did  not  think  it  a  matter  worthy  of 
much  regard. 

2.  This  IS  John  the  Baptist.  Herod 
feared  John.  His  conscience  smote  him 
for  his  crimes.  He  remembered  that 
he  had  wickedly  put  him  to  death.  He 
knew  him  to  be  a  distinguished  prophet ; 
and  he  concluded  that  no  other  one  was 
capable  of  working  such  miracles  but  he 
who  had  been  distinguished  in  his  life, 
and  who  had  again  risen  from  the  dead, 
and  entered  the  dominions  of  his  mur- 
derer. The  alarm  in  his  court  it  seem.s 
was  general.  Herod's  conscience  told 
him  that  this  was  John.  Others  thought 
that  it  might  be  the  expected  Elijah,  or 
one  of  the  old  prophets.     Mark  vi.  15. 

3 — 5.  For  Herod  had  laid  hold  on 
John,  &c.  See  Mark  vi.  17 — 20.  Luke 
iii.  19,  20.  This  Herodias  was  a  grand- 
daughter of  Herod  the  Great.  She  was 
first  married  to  Herod  Philip,  by  whom 
she  had  a  daughter,  Salome,  probably 
the  one  that  danced  and  pleased  Herod. 
Josephus  says  that  this  marriage  of  He- 
rod Antipas  with  Herodias  took  place 
while  he  was  on  a  journey  to  Rome 
He  stopped  at  his  brother's  ;  fell  in  love 
with  his  wife  ;  agreed  to  put  away  his 
own  wife,  the  daughter  of  Aretas,  king 
of  Petraea ;  and  Herodias  agreed  to 
leave  her  own  husband,  and  live  with 
him.  They  were  living,  therefore,  in 
adultery ;  and  John  in  faithfulness, 
though  at  the  risk  of  his  life,  had  re 
proved  them  for  their  crimes.  Herod 
was  guilty  of  two  crimes  in  this  act : 
ist.  Ot  adultery,  as  she  was  the  wife 


A.D.  31.J 


CHAPTER  :XIV. 


167 


1  in  the  midst. 


of  another  man.  2d.  0{  incest,  at  ehe 
was  a  near  relaiion,  and  such  marriages 
were  expressly  forbidden.  Lev.  xviii. 
36. 

6—13.  See  also  Mark  vi.  21—29. 
But  when  Herod's  hirthday  was  come. 
Kings  were  accustomed  to  observe  the 
day  of  their  birth  with  much  pomp,  and 
commonly  also  by  giving  a  feust  to 
their  principal  nobility.  See  Gen.  xl. 
20.  Mark  adds,  that  this  birthday  was 
kept  by  making  a  supper  to  his  "  lords, 
high  captains,  and  chief  estates  in  Gali- 
lee." That  is,  to  the  chief  men  in 
office.  High  captains  means,  in  the 
original,  commanders  of  thousands,  or 
of  a  division  of  a  thousand  men.  H  The 
daughter  of  Herodias.  That  is,  Salome, 
her  daughter  by  her  former  husband. 
This  was  a  violation  of  all  the  rules  of 
modesty  and  propriety.  One  great 
principle  of  all  eastern  nations  is  to 
keep  their  females  from  public  view. 
For  this  purpose  they  are  confined  in  a 
particular  part  of  the  house,  called  the 
harem.  See  Note,  Matt.  ix.  1 — 8.  If 
they  appear  in  public,  it  is  always  with 
a  veil,  so  closely  drawn  that  their  faces 
cannot  be  seen.  No  modest  woman 
would  have  appeared  in  this  manner 
before  the  court ;  and  it  is  probable, 
therefore,  that  she  partook  of  the  dis- 
solute principles  of  her  mother.  It  is 
also  probable  that  the  dance  was  one 
well  known  in  Greece,  the  lascivious 
and  wanton  dance  of  the  Ionics. 

7.  He  promised  with  an  oath.  This 
was  a  foolish  and  wicked  oath.  To 
please  a  wanton  girl,  the  monarch  call- 
ed the  eternal  God  to  witness  his  will- 
ingness to  give  her  half  his  kingdom. 
It  seems  a'.so  that  he  was  wilhng  to 
Bhed  the  holiest  blood  it  contained. 
An  oath  like  this  it  was  not  lawful  to 
make,  and  it  should  have  been  broken. 
See  verse  9. 

8.  Being  before  instructed  of  her  mo- 


6  But  when  Herod's  birthday '  ed  of  her  mother,  said,  Give  me 
was  kept,  the  daughter  of  Herodias  i  here  John  Baptist's  "  head  in  a 
i^arced  '  before   them,  and   pleased    charger. 

Herod.  I      9  And  the  king  was  sorry  :  *  ne- 

7  Whereupon  he  promised  with  '\  vertheless,  for  the  oath's 'sake,  and 
an  oath  to  give  her  whatsoever  she  j  them  which  sat  with  him  at  meat, 
would  ask.  |  he  commanded  it  to  be  given  her. 

8  And  she,  .jeing  before  instruot- 

<i^29.10.  ft  Ju.U.31,35.  Da.6.14-ia 
c  Ju!9l.l.  lSa.14.23.  25.22.   Ec.5.2. 

ther.  Not  before  she  danced,  but  after- 
wards ;  and  before  she  made  the  re- 
quest of  Herod.  See  Mark  vi.  24.  The 
only  appearance  of  what  was  right  in 
the  whole  transaction  was  her  honoring 
her  mother,  by  consulting  her  ;  and  in 
this  she  only  intended  to  accomplish  the 
purposes  ot  wickedness  more  efl'ectu- 
ally.  ^  In  a  charger.  The  -original 
word  means  a  large  platter,  on  which 
food  is  placed.  We  should  have  sup- 
posed that  she  would  have  been  struck 
with  abhorrence  at  such  a  direction. 
But  she  seems  to  have  been  gratified. 
John,  by  his  faithfulness,  had  offended 
the  whole  family ;  and  here  was  ample 
opportunity  for  an  adulterous  mother 
and  dissolute  child  to  gratify  their  re 
sentment.  It  was  customary  then  foi 
princes  to  require  the  heads  of  persons 
ordered  for  execution  to  be  brought  tc 
them.  For  this  there  were  two  rea- 
sons :  1st.  To  gratify  their  resentmen! 
— to  feast  their  eyes  on  the  proof  that 
their  enemy  was  dead ;  and,  2d.  To 
ascertain  the  fact  that  the  sentence  had 
been  executed.  There  is  a  similar  in 
stance  in  Roman  history  of  a  woman 
requiring  the  head  of  an  enemy  to  be 
brought  to  her.  Agrippina,  the  mother 
of  Nero,  who  was  afterwards  emperor 
sent  an  ofKccr  to  put  to  death  Lollia 
Paulina,  who  had  been  her  rival  for  the 
imperial  dignity.  When  LoUia's  heaJ 
was  brought  to  her,  not  knowing  it  a' 
first,  she  examined  it  with  her  o\s  t 
hands,  till  she  perceived  some  particu- 
lar feature  by  which  the  lady  was  dis- 
tinguished.* 

9.  A7id  the  ling  was  sorry.  There 
might  have  been  several  reasons  for 
this  :  1st.  Herod  had  a  high  respect  for 
John,  and  feared  him.  He  knew  tha? 
he  was  a  holy  man,  and  had  "  observed 
him,"  that  is,  regarded  him  with  re 


Lardner'g  Credibility,  Part  i.,  book  i.  ch.  i. 


168 


MATTHEW. 


[A.D.  31, 


10  And    he   sent,  and    beheaded 
Tohn  in  the  prison. 

11  And  his  head  was  brought  in 

spect  and  veneration.  He  had  done 
some  things  in  obedience  to  John's 
precepts.  Mark  vi.  20.  2d.  Johr)  was 
in  high  repute  among  the  people,  and 
Herod  might  have  been  afraid  that  his 
murder  might  excite  commotioiBfcSd. 
Herod,  though  a  wicked  man,  dolPnot 
appear  to  have  been  insensible  to  some 
of  the  common  principles  of  human 
nature.  Here  was  a  great  and  most 
manifest  crime  proposed ;  no  less  than 
the  murder  of  an  acknowledged  prophet 
of  the  Lord.  It  was  deliberate.  It  was 
to  gratify  the  malice  of  a  wicked  wo- 
man. It  was  the  price  of  a  few  mo- 
ments' entertainment.  His  conscience, 
though  in  feeble  and  dying  accents, 
checked  him.  He  would  have  prefer- 
red a  request  not  so  manifestly  wicked, 
and  that  would  not  have  involved  him 
in  so  much  difficulty.  If  For  the  oatli  s 
take.  Herod  felt  that  he  was  bound 
by  this  oath.  But  he  was  not.  The 
oath  should  not  have  been  taken.  But 
leing  taken,  he  coidd  not  be  bound  by 
it.  No  oath  could  justify  a  man  in 
committing  murder.  The  true  princi- 
ple is,  that  Herod  was  bound  by  a  prior 
obhgation,  by  the  law  of  God,  not  to 
commit  murder ;  and  no  act  of  his,  be 
it  an  oath,  or  any  thing  else,  could  free 
him  from  the  obligatiou.  IT  And  them 
which  sat  with  him  at  meat.  This  was 
the  strongest  reason  why  Herod  mur- 
dered John.  He  had  not  firmness 
enough  to  obey  the  law  of  God,  and 
to  follow  the  dictates  of  conscience, 
igainst  the  opinions  of  wicked  men. 
He  was  afraid  of  the  charge  of  cowar- 
dice, and  want  of  spirit  ;  afraid  of  ridi- 
cule, and  the  contempt  of  the  wicked. 
This  is  the  principle  of  the  lavys  of 
honor.  Tlfis  the  {ovinda'.ion  of  duelling. 
It  is  not  so  much  for  his  oiun  sake  that 
one  man  murders  another  in  a  duel,  for 
the  offence  is  often  a  mere  trifle.  It  is 
a  word,  or  look,  that  never  would  injure 
him.  It  is  because  the  men  of  honor, 
as  they  call  themselves,  his  compa- 
nions, would  consider  him  a  covVard, 
imd  laugh  at  him.  Those  companions 
may  be  unprincipled  contemners  of  the 
laws  of  God  and  man.  And  yet  the 
duellist,  against  his  own  conscience, 
against  the  laws  of  God,  against  the 
cood  opinion  of  the  vi  tuouF  part  of  the 


a  charger,  and  given  to  the  damsel : 
and  she  brought  it  to  her  mother. 
12  And  his   disciples   came  anr 

world,  and  against  the  laws  of  his 
country,  seeks  by  deadly  aim  to  mur- 
der another,  merely  to  gratify  his  dis- 
solute companions.  And  this  is  the 
law  of  honor !  This  is  the  secret  of' 
duelling  !  This  the  source  of  that  re- 
morse that  settles  in  awful  blackness, 
and  that  thunders  damnation  arounc 
the  duellist  in  his  dying  hours!  L 
should  be  added,  this  is  the  source  of 
all  ymUhful  guilt.  We  are  led  along 
by  others.  We  have  not  firnmess 
enough  to  follow  the  teachings  of  a 
father,  and  of  the  law  of  God.  Young 
men  are  afraid  of  being  called  mean  and 
cmoardly,  by  the  wicked ;  and  they 
often  sink  low  in  vice,  never  to  rise 
again.  °i  At  meat.  That  is,  at  supper. 
The  word  meat,  at  the  time  the  Bible 
was  translated,  meant  provisions  of  all 
kinds.  It  is  now  restricted  to  flesh, 
and  does  not  convey  a  full  idea  of  the 
original. 

10.  And  he  sent  and  heheaded  him. 
For  the  sake  of  these  wicked  rnen, 
the  bloody  offering — the  head  of  the 
slaughtered  prophet — was  brought  and 
given  as  the  reward  to  the  daughter 
and  mother.  What  an  offering  to  a 
woman  !  Josephus  says  of  her  that 
"she  was  a  woman  full  of  ambition 
and  envy,  having  a  mighty  influence 
on  Herod,  a«d  able  to  persiiade  him  to 
things  he  ivas  not  at  all  inclined  to." 
This  is  one  of  the  many  proofs  that  we 
have  that  the  evangelists  drew  charac 
ters  according  to  truth. 

12.  And  his  disciples,  &c.  The  head 
was  with  Herodias.  The  body,  with 
pious  care,  they  buried.  "S  And  went 
and  told  Jesus.  This  was  done  proba- 
bly for  the  following  reasons :  1st.  It 
was  an  important  event,  and  one  par- 
ticularly connected  with  the  work  of 
Jesus.  John  was  the  forerunner  ;  and 
it  was  important  that  he  should  be 
made  acquainted  with  his  death.  2d.  ]| 
is  not  unreasonable  to  suppose  that  m 
their  affliction  they  came  to  him  fur 
consolation  ;  nor  is  it  improper  In  our 
affliction  to  follow  their  example,  ayid 
go  and  tell  Jesus.  3d.  Their  master 
had  been  slain  by  a  cruel  king ;  Jesus 
was  engaged  in  the  same  cause ;  and 
they  probably  supposed  that  he  was  in 
danger.     They  therefore  came  to  warn 


A.D.31.] 


CHAPTER  XIV. 


169 


took  up  the  body,  and  buried  "  it, 
and  went  and  told  Jesus, 

13  When  Jesus  heard  of  it,  he* 
departed  chence  by  ship  into  a  de- 
sert place  apart :  and  when  the  peo- 
ple had  heard  thereof,  they  followed 
him  on  foot  out  of  the  cities.  , 

11  And  Jesus  went  forth,  and  ' 
saw   a   great    multitude,   and    was 

a  Ac.?.2.      frc.)0.23.    12.15.    Mar.6.32,&c. 
Lu.9.10,&.c.Jiio.6.1,2,&c.     £0.9.36.  15.32.&C. 


him  of  it,  and  he  (v.  13.)  sought  a  place 
of  safety. 

13 — 21.  A  full  narrative  of  the  feed- 
mg  the  five  thousand  is  given  in  each 
of  the  other  evangelists  ;  in  Mark  vi. 
32 — 14;  in  Luke  lx.  10 — 17;  in  John 
vi.  1—14. 

13.  And  when  Jesus  heard  of  it,  he 
departed.  He  went  to  a  place  of  safety. 
He  never  threw  himselt  unnecessarily 
into  danger.  It  was  proper  that  he 
should  secure  his  life,  till  the  time 
should  come  when  it  would  be  proper 
for  him  to  die.    If  By  a  ship  into  a  desert 

glace.  That  is,  he  crossed  the  sea  of 
alilee.  He  went  to  the  countr)'  east 
of  the  sea,  into  a  place  little  inhabited. 
Luke  says  (i.x.  10.)  he  went  to  a  place 
called  Bethsaida.  See  Note,  Matt.  xi.  21. 
A  desert  place  means  a  place  little  culti- 
vated, where  there  were  few  or  no  in- 
habitants. On  the  east  of  the  sea  of 
Galilee  there  was  a  large  tract  of  coun- 
try of  this  description  —  rough,  unculti- 
vated, and  chiefly  used  to  pasture  locks. 

14.  Was  moved  with  compassion. 
That  is,  pitied  them.  Mark  (vi.  34.) 
says  he  was  moved  with  compassion 
because  they  were  as  sheep  having  no 
shepherd.  A  shepherd  is  one  who  takes 
"are  of  a  flock.  It  was  his  duty  to  feed 
..  ,  to  defend  it  from  wolves  and  other 
wild  beasts ;  to  take  care  of  the  young 
and  feeble  ;  to  lead  it  by  green  pastures 
and  still  waters.  Ps.  xxiii.  In  eastern 
countries  this  was  a  principal  employ- 
ment of  the  inhabitants.  When  Christ 
says  the  people  were  as  sheep  without 
a  shepherd,  he  means  that  they  had  no 
teachers  and  <ruide!i  who  cared  for  them, 
and  took  pains  to  instruct  them.  The 
scribes  and  Pharisees  were  haughty  and 
proud,  and  cared  liMle  for  the  commo.i 
people  ;  and  when  they  did  attempt  to 
teach  them,  they  led  them  astray.  They 
therefore  came  in  great  multitudes  to 

15 


moved  with  compassion  <*  toward 
them,  and  he  healed  their  sick. 

15  And  when  it  was  evening,  his 
disciples  came  to  him,  saying,  This 
is  a  desert  place,  and  the  time  is 
now  past;  send  the  multitude  away, 
that  they  may  go  into  tiie  villages, 
and  buy  themselves  victuals. 

16^ut  Jesus  said  unto  them. 
d  ne.4.15. 


him  who  preached  the  gospel  to  the 
poor  (Matt.  xi.  5.) ;  and  who  was  thus 
the  good  shepherd.    John  x.  14. 

15.  The  time  is  now  past.  That  is, 
the  day  is  passing  away ;  it  is  near 
night  ;  and  it  is  proper  to  make  some 
provision  for  the  temporal  wants  of  so 
many.  Perhaps  it  may  mean,  it  was 
past  the  usual  time  for  refreshment. 

16.  Jesus  said — -Thei/  need  not  depart; 
give  ye  (hem  to  eat.  John  adds,  that 
previous  to  this,  Jesus  had  addressed 
Philip,  and  asked,  Whence  shall  we 
buy  bread  that  these  may  eat  ?  This 
he  said  to  prove  him;  that  is,  to  try  his 
faith  ;  to  test  the  confidence  of  Philip 
in~ himself  Philip,  it  seems,  had  not 
the  ki7id  of  confidence  which  he  ought 
to  have  had.  He  immediately  began 
to  think  of  their  ability  to  purchase  food 
for  them.  Two  hundred  pennyworth 
of  bread,  said  he,  would  not  be  enough. 
In  the  original  it  is  two  hundred  denarii. 
These  were  Roman  coins,  amounting 
to  about  fourteen  cents  each.  The 
whole  two  hundred,  therefore,  would 
have  been  equal  to  about  twenty-eight 
dollars.  In  the  view  of  Philip,  this  was 
a  great  sum  ;  a  sum  which  twelve  poor 
fishermen  were  by  no  means  able  to 
provide.  It  was  this  fact,  and  not  any 
unwillingness  to  provide  for  them, 
which  led  the  disciples  to  request  that 
they  should  be  sent  into  the  villages 
around,  in  order  to  obtain  food.  Jesus 
knew  how  much  they  had,  and  he  re- 
quired of  them,  as  he  does  of  all,  im- 
plicit faith,  and  told  them  to  give  them 
to  eat.  He  requires  us  to  do  what  he 
commands ;  and  we  need  not  doubt 
that  he  will  give  us  strength  to  accom- 
phsh  it. 

17.  IVe  have  here  but  Jive  loaves,  Sec. 
These  loaves  were  in  the  possession  of 
a  lad,  or  young  man,  who  was  with 
them,  and  were  made  of  barley.     John 


17C 


MATTHEW. 


[A.  D.  31. 


They  need  not  depart ;  give  ye  them 
to  eat. 

17  And  they  say  unto  him,  We 
have  here  but  five  loaves,  and  two 
fishes. 

18  He  said, Bring  them  hither  to 
me. 

19  And  he  commanded  the  mul- 
titude to  sit  down  on  the  gras^and 
took  the  five  loaves  and  th^two 
fishes,  and,  looking  up  to  heaven, 


vi.  9.  It  is  possible  that  this  lad  was 
one  in  attendance  on  the  apostles  to 
carry  their  food  ;  but  it  is  most  proba- 
ble he  was  one  who  had  provision  to 
sell  among  the  multitude.  Barley  was 
a  cheap  kind  of  food,  scarcely  one-third 
the  value  of  wheat,  and  was  much  used 
by  poor  people.  A  considerable  part 
of  the  food  of  the  people  in  that  region 
was  probably  fish,  as  they  lived  on  the 
borders  of  a  lake  that  abounded  in  fish. 

19.  Arid  lie  commanded  the  multitude 
to  sit  down.  In  the  original  it  is  to  re- 
cline on  the  grass,  or  to  lie  as  they  did 
at  their  meals.  The  Jews  never  sat, 
as  we  do  at  meals,  but  reclined,  or  lay 
at  length.  See  Note,  Matt,  xxiii.  6. 
Mark  and  Luke  add,  that  they  recHned 
in  companies,  by  hundreds  and  by  fifties. 
'^  Arid  looking  up  to  heaven,  he  blessed. 
Luke  adds,  he  blessed  them;  that  is, 
the  loaves.  The  word  to  bless,  means 
often  to  give  thanks ;  sometimes  to 
pray  for  a  blessing ;  that  is,  to  pray  for 
the  divine  favor  and  friendship  ;  to  pray 
that  what  we  do  may  meet  his  appro- 
bation. In  seeking  a  blessing  on  our 
food  it  means,  to  pray  that  it  may  be 
made  nourishing  to  our  bodies ;  that 
we  may  have  proper  gratitude  to  God, 
the  giver,  for  providing  for  our  wants  ; 
and  that  we  may  remember  the  Crea- 
tor, while  we  partake  the  bounties  of 
his  providence.  Our  Saviour  always 
sought  a  blessing  on  his  food.  In  this 
he  v/as  an  example  for  us.  What  he 
did,  we  should  do.  It  is  right  thus  to 
seek  the  blessing  of  God.  He  provides 
for  us  ;  he  daily  opens  his  hand,  and 
salisfieth  our  wants ;  and  it  is  proper 
that  we  should  render  suitable  acknow- 
ledgements for  his  goodness. 

The  custom,  among  the  Jews,  was 
universal.  The  form  of  prayer  which 
they  used  in  the  time  of  Christ  has  been 


he  blessed,  and  brake  ;  and  gave 
the  loaves  to  Mi  disciples,  and  the 
disciples  to  the  multitude. 

20  And  they  did  all  eat,  and  were 
filled  :  and  they  took  up  of  the  frag- 
ments that  remained  twelve  baskets 
full. » 

'21  And  they  that  had  eaten  were 
about  five  thousand  men,  beside  wo- 
men and  children. 

a2Ki.4.1-7. 


preserved  by  their  writers,  the  Talmud- 
ists.  It  is  this:  "  Blessed  be  thou,  O 
Lord,  our  God,  the  King  of  the  world, 
who  hast  produced  this  food  and  this 
drink,  from  the  earth  and  the  vine." 
If  Atid  brake.  The  loaves  of  bread, 
among  the  Jews,  were  made  thin  and 
brittle,  and  were  therefore  broken  and 
not  cut. 

20.  And  they  did  all  eat,  and  were 
filled.  This  was  an  undoubted  miracle. 
The  quantity  miist  have  been  greatly 
increased,  to  have  supplied  so  many. 
He  that  could  iricrease  that  small  quan- 
tity so  much,  had  the  power  of  creation  ; 
and  he  that  could  do  that,  could  create 
the  world  out  of  nothing,  and  had  no 
less  than  divine  power.  If  Twelve  bas- 
kets full.  The  size  of  these  baskets  ia 
unknown.  They  were  probably  such 
as  travellers  carried  their  provisions  in. 
They  were  used  commonly  by  the  Jews 
in  their  journeys.  In  travelling  among 
the  Gentiles,  or  Samaritans,  a  Jew 
could  e.\pect  little  hospitality.  There 
were  not,  as  now,  public  houses  for  the 
entertainment  of  strangers.  At  great 
distances  there  were  caravansaries,  but 
they  were  intended  chiefly  for  lodging 
places  for  the  night,  and  not  to  provide 
food  for  travellers.  Hence  in  journey- 
ing among  strangers,  or  in  deserts,  they 
carried  baskets  of  provisions ;  and  this 
is  the  reason  why  they  were  furnished 
with  them  here.  It  is  probable  that 
each  of  the  apostles  had  one,  and  they 
were  all  filled.  John  (vi.  12.)  says  that 
Jesus  directed  them  to  gather  up  these 
fragments,  that  nothing  be  lost: — on 
e.xample  of  economy.  God  creates  all 
food  ;  it  has,  therefore,  a  kind  of  sacred - 
ness  ;  it  is  all  needed  by  some  person 
or  other,  and  none  should  be  lost. 

21.  Five  thousand  men,  besides,  &c. 
Probably  the  number  might  have  boen 


A.  D.  31.] 


CHAPTER  XIV. 


17J 


22  And  straightway  Jesus  con- 
strained his  disciples  to  get  into  a 
ship,  and  to  go  before  him  unto  the 
other  side,  while  he  sent  the  multi- 
tudes away. 

23  And  when  he  had  sent  the 
multitudes  away,  he  "  went  up  into 
a  mountain  apart  to  pray  :  and  when 

o  Mar.6.46. 

ten  thousand.  To  feed  so  many  was 
an  ant  of  ereat  benevolence,  and  a  stu- 
pendous miracle.  The  efl'ect  was  such 
as  might  be  expected.  John  says  (vi. 
14.)  that  they  were  convinced  by  it  that 
hs  was  that  Prophet  that  should  come 
into  tUe  world  ;  that  is,  the  .\Iessiah. 

22,  23.  ATid  straishtway  Jesus  con- 
strained, &c.  See  Mark  vi.  45  —  56. 
John  vi.  15  —  21.  The  word  straight- 
way means  immediately ;  that  is,  as 
soon  as  the  fragments  were  gathered 
up.  To  constrain,  means  to  compel.  It 
here  means  to  command.  There  was 
no  need  of  compulsion.  They  were  at 
this  time  on  the  east  side  of  the  lake  of 
Gennesareth.  He  directed  them  to  get 
into  a  ship,  and  cross  over  to  the  other 
side  ;  that  is,  to  Capernaum.  Mark 
adds,  that  he  sent  them  to  Bethsaida. 
vi.  45.  Bethsaida  was  situated  at  the 
place  where  the  Jordan  empties  into 
the  lake,  on  the  east  side  of  the  river. 
It  is  probable  that  he  directed  them  to 
go  in  a  ship  or  boat  to  Bethsaida,  and 
remain  there  till  he  should  dismiss  the 
people,  and  that  he  would  meet  them 
there,  and  with  them  cross  the  lake. 
The  effect  of  the  miracle  on  the  multi- 
tudes was  so  great  (John  vi.  15.)  that 
they  believed  him  to  be  th'.t  prophet 
which  should  come  into  the  world ; 
that  is,  the  I\[essiah,  the  kiiig  that  they 
nad  expected,  and  they  were  about  to 
take  him  by  force  and  make  him  a  king. 
To  avoid  this,  Jesus  got  away  from 
them  as  privately  as  possible.  He  went 
into  a  solitary  mountain  alone.  In  view 
of  the  temptation — when  human  honors 
were  offered  to  him,  and  almost /orcejf 
upon  him — he  retired  for  private  prayer ; 
—  an  example  for  all  who  arc  pressed 
with  human  honors  and  applause.  No- 
thing is  better  to  keep  the  mind  hum- 
ble and  unambitious,  than  to  seek  some 
lonely  place ;  to  shut  out  the  world, 
with  all  its  honors ;  to  reahze  that  the 
great  God,  before  whom  all  creatures  i 


the  evening  was  come,  he  was  there 
alone. 

24  But  the  ship  was  now  in  the 

midst  of  the  sea,  tossed  with  waves ; 
for  the  wind  was  contrary. 

25  And  in  the  fourth  watch  of 
the  night  Jesus  went  unto  them, 
walking  on  the  sea. 


and  all  honors  sink  to  nothing,  is  round 
about  us ;  and  to  ask  him  to  keep  us 
from  pride  and  vainglory. 

24.  But  the  ship  was  noiu  in  the  midst 
of  the  sea.  John  says  they  had  sailed 
about  twenty-five  or  thirty  furlongs. 
About  seven  and  a  half  Jewish  furlongs 
made  a  mile  ;  so  that  the  distance  they 
had  sailed  was  not  more  than  about  four 
miles.  At  no  place  was  the  sea  of  Tiberi- 
as more  than  ten  miles  in  breadth,  so  that 
they  were  literally  in  the  midst  of  the  sea. 

25.  And  in  the  fourth  watch  of  the 
night.  The  Jews  anciently  divided  the 
night  into  three  divisions  of  four  hours 
each.  The  frst  of  these  watches  is 
mentioned  in  Lam.  ii.  19;  the  middle 
ivatch  in  Judges  vii.  19  ;  and  the  morn- 
ing watch  in  Exod.  xiv.  24.  In  the 
time  of  our  Saviour  they  divided  the 
night  into  four  watches ;  the  fourth 
having  been  introduced  by  the  Romans. 
These  watches  consisted  of  three  hours 
each.  The  first  commenced  at  six,  and 
continued  till  nine ;  the  second  from 
nine  to  twelve  ;  the  third  from  twelve 
to  three ;  and  the  fourth  from  three  to 
six.  The  first  was  called  evening ;  the 
second  midnight ;  ihe  third  cock-crow- 
ing ;  the  fourth  morning.  Mark  xiii. 
35.  It  is  probable  that  the  term  ibatch 
was  given  to  each  of  these  divisions, 
from  the  practice  of  placiiig  sentinels 
around  the  camp  in  time  of  war,  or  in 
cities,  to  watch  or  guard  the  camp  or 
city  ;  and  that  they  were  at  first  relieved 
three  times  in  the  night,  but  under  the 
Romans /owr  times.  It  was  in  the  last 
of  these  watches,  or  between  three  and 
sLx  in  the  morning,  that  Jesus  appeared 
to  the  disciples.  So  that  he  had  spent 
most  of  the  night  alone  on  ihe  moun 
tain  in  prayer.  If  Walking  en  the  sea. 
A  manifest-and  wonderful  miracle.  It 
was  a  boisterous  sea.  It  was  in  a  dark 
night.  The  little  boat  was  fi  \\r  or  five 
miles  from  the  shore,  tossed  Vt  he  bil- 
lows. 


172 


MATTHEW. 


[A.  1).  31 


26  And  "  when  the  .lisciples  saw 
him  walking  on  the  sea,  they  were 
troubled,  ''  saying,  It  is  a  spirit ;  and 
they  cried  out  for  fear. 

27  But  straightway  Jesus  spake 
unto  them,  saying.  Be  <"  of  good 
cheer  ;  it  is  I ;  be  not  afraid. 

28  And  Peter  answered  him  and 
raid,  Lord,  if  it  ''  be  thou,  bid  me 
come  unto  thee  on  the  water.    4 

29  And  he  said,  Come.  And 
when  Peter  was  come  down  out  of 
the  ship,  he  walked  on  the  water, 
to  go  to  Jesus. 

30  But  when  he  saw  the  wind  ^ 
boisterous,  he  was  afraid ;  and  be- 
ginning to  sink,  he  cried,  saying. 
Lord,  save  me  !  ^ 

21  And  immediately  ^  Jesus 
stretched  forth  his  hand,  and  caught 
him,  and  said  unto  him,  0  thou  of 

a  Job  9.8.  -Jno.G.lO.  i  Lu.24.37.  c  Ac. 
23.11  d  Ph.4.]3.  1  or,  strong,  e  Ps.C9.1, 
2.    IJ»«..57.    /IS.C3.12. 


26.  They  were  troubled.  They  were 
afraid.  The  sight  was  remarkable.  It 
was  sufficient  to  awe  them.  In  the 
dark  night,  amidst  the  tumultuous  bil- 
lows, appeared  the  form  of  a  man. 
They  thought  it  was  a  spirit :  an  appa- 
rition. It  was  a  common  belief  among 
the  ancients  that  the  spirits  of  men  after 
death  frequently  appeared  to  the  living. 

28  —  31.  And  Peter  answered,  &C. 
Here  is  an  instance  of  tlae  characteristic 
p.rdor  and  rashness  of  Peter.  He  had 
iess  real  faith  than  he  supposed:  more 
ardor  than  his  faith  would  justify:  he 
was  rash,  headlong,  incaulious,  really 
attached  to  Jesus,  but  still  easily  daunt- 
ed, and  prone  to  fall.  He  was  afraid, 
therefore,  when  in  danger,  and,  sinking, 
cried  again  for  help.  Thus  he  was  suf- 
fered to  learn  his  own  character,  and 
his  dependence  on  Jesus: — a  lesson 
which  all  Christians  are  permitted  to 
!'>,arn  by  dear-bought  experience. 

32.  And  when  they  were  come  into  the 
'hip,  the  wind  ceased.  Here  was  a  new 
oroof  of  the  power  of  Jesus.  He  that 
has  power  over  winds  and  waves  has 
all  power.  John  adds  ivi.  21)  that  the 
ship  was  immediately  at  the  land  whith- 
er they  went; — another  proof,  amidst 
tv>>R  coll-'ction  of  wonoers.  thtt  the  Son 


little    faith,    wherefore    didst    thou 
doubt "!  s 

32  And  when  they  were  come 
into  the  ship,  the  wind  ceased.  * 

33  Then  they  that  v/ere  in  the 
ship  came  and  worshipped  him, 
saying,  Of  a  truth  thou  art  the  Son 
of  God.  •■ 

34  And  J  when  they  were  gone 
over,  they  came  into  the  land  of 
Gennesaret. 

35  And  when  the  men  of  that 
place  had  knowledge  of  him,  they 
sent  out  into  all  that  country  round 
about,  and  brought  unto  him  all 
that  were  diseased ; 

36  And  besought  him  that  they 
might  only  touch  the  hem  *  of  his 
garment :  and  as  many  '  as  touched 
were  made  perfectly  whole. 


g  Ja.1.6.  h  Ps.107.29.  i  Da.3.25.  Lu.4.41 
J110.1.49.6.C9.  11.27.  Ac.8.37.  Ro.1.4.  jMar 
6.53.  k  Nu.15.38.  c.9.20.  Mar.3.10.  Lu.6.19 
Ac.19.12.     I  Jno.ti.37. 


of  God  was  with  them.  They  came, 
therefore,  and  worshipped  him,  ac 
knowledging  him  to  be  the  Son  of  God 
That  is,  they  gave  him  homage,  oi 
honored  him  as  the  Son  of  God. 

34 — 36.  Land  of  Gennesuret.  This 
region  was  in  Galilee,  on  the  west  side 
of  the  sea  of  Tiberias  ;  and  in  this  land 
was  situated  Capernaum,  to  which  he 
had  directed  his.disciples  to  go.  IfT/ie 
hem  of  his  garment.  That  is,  the  fringe 
or  border  on  the  outer  garment.  Note, 
Matt.  ix.  20. 

REMARKS. 

1st.  We  learn  from  this  chapter  tht 
power  of  conscience.  Vs.  1 — 4.  He- 
rod's guilt  was  the  only  reason  why  he 
thought  John  the  Baptist  had  risen. 
At  another  time  he  would  altogether 
have  disbelieved  it.  Consciousness  of 
guilt  will  at  some  period  infallibly  tor- 
ment a  man. 

2d.  The  duty  of  faithfulness.  Ver. 
4.  John  reproved  Herod  at  the  hazard 
of  his  life.  And  he  uied  for  it.  But 
he  had  the  approbation  of  conscience 
and  of  God.  So  will  all  who  do  theii 
duty.  Here  was  an  e.xample  of  fideli 
fy  to  all  ministers  of  religion.  They 
are  not  to  fear  the  face  of  man,  how- 
ever rich,  or  mighty.,  or  wi'-ked. 


A.  D.31.] 


CHAPTER  XIV. 


173 


3d.  The  righteous  will  comtnajid  the 
;espect  of  ilie  wicked.  Herod  was  a 
wicked  man,  but  he  respected  John, 
and  {'eared  him.  Mark  vi.  20.  The 
wicked  profess  to  despise  rehgion,  and 
many  really  do.  But  their  consciences 
tell  them  that  religion  is  a  good  thing. 
In  times  of  trial  they  will  sooner  trust 
Christians  than  others.  In  sickness 
and'  death  they  are  often  glad  to  see 
them,  and  hear  them  pray,  and  desire 
the  comfort  which  they  have ;  and,  like 
Balaam,  say,  "  Let  nie  die  the  death 
of  the  righteous."  Num.  xxiii.  10.  No 
person,  young  or  old,  is  ever  the  less 
leally  esteemed  for  being  a  Christian. 

4th.  Men  are  often  restrained  from 
gieat  suis,  by  mere  selfish  motives — 
as  Herod  was — by  the  love  of  populari- 

XVer.  5.  Herod  would  have  put 
ihn  to  death  long  before,  had  it  not 
been  that  he  feared  the  people.  His 
constantly  desiring  to  do  it  was  a  kind 
of  ■prolonged  murder.  God  will  hold 
men  guilty  for  desiring  to  do  evil;  and 
will  not  justify  them,  if  they  are  re- 
strained, not  by  the  fear  of  him,  but  by 
the  fear  of  men. 

5th.  We  see  the  effect  of  what  is 
called  the  principle  of  honor.  Ver.  9. 
It  was  in  obedience  to  this,  that  Herod 
committed  murder.  This  is  the  prin- 
ciple of  duelling  and  war.  No  princi- 
ple is  so  fooUsh  and  wicked.  The  great 
mass  of  men  disapprove  it.  The  wise 
and  good  have  always  disapproved  of  it. 
This  principle  of  honor  is  often  the 
mere  love  of  revenge.  It  is  often  the 
fear  of  being  laughed  at.  It  produces 
evil.  God  cannot  and  will  not  love  it. 
The  way  to  prevent  duels  and  murders 
is  to  restrain  the  passions,  and  cultivate 
a  spirit  of  meekness  and  forgiveness 
when  young ;  that  is,  to  come  early 
under  the  full  influence  of  the  gospel. 

6th.  Men  should  be  cautious  about 
promises,  ar^d  especially  about  oaths. 
Herod  made  a  foolish  promise,  and  con- 
firmed it  by  a  wicked  oath.  Ver.  9. 
Promises  should  not  be  made  without 
knowing  what  is  promised,  and  without 
knowing  that  it  will  be  right  to  perform 
them.  Oaths  are  always  wicked,  es.- 
cept  when  made  before  a  magistrate, 
and  on  occasions  of  real  magnitude. 
The  practice  of  prot'ane  and  common 
swearing,  like  that  of  Herod,  is  always 
foohsh  and  wicked,  and  sooner  or  later 
will  bring  men  into  difficulty. 

7th.  Amusements  are  often  attended 
15* 


with  evil  consequences  Vs.  6  — 11. 
The  dancing  of  a  gay  and  proflijjate  girl 
was  the  means  oi  the  death  ol  one  of 
the  holiest  of  men.  Dancing,  balls 
parties,  and  theatres,  are  by  many 
thought  innocent.  But  they  are  a  pro- 
fitless waste  of  time.  They  lead  to  for- 
getfulness  of  God.  They  nourish  pas- 
sion and  sensual  desires.  They  often 
lead  to  the  seduction  and  ruin  of  the 
innocent.  They  are  unfit  for  dyin" 
creatures.  From  the  very  midst  ot 
such  scenes,  the  gay  may  go  to  the  bat 
of  God.  How  poor  a  preparation  to 
die  !  How  dreadful  the  judgment-seat 
to  such  ! 

8th.  Jesus  will  take  care  of  the  poor. 
Vs.  14 — 21.  He  regarded  the  temporal 
as  well  as  the  spiritual  wants  of  the  peo- 
ple. Rather  than  see  them  suffer,  ho 
worked  a  miracle  to  feed  them.  So  ra- 
ther than  see  us  suffer,  God  is  daily 
doing  what  man  cannot  do.  He  causes 
the  grain  to  grow  ;  he  fills  the  land,  and 
seas,  and  air,  with  living  creatures ; 
nay,  he  provides,  in  desert  places,  for 
the  support  of  man.  How  soon  would 
all  men  and  beasts  die,  if  he  did  not  put 
forth  continued  power  and  goodness  for 
the  supply  of  our  wants  ! 

9th.  It  is  the  duty  of  Christians  to  be 
solicitous  about  the  temporal  wants  of 
the  poor.  Ver.  15.  They  are  with  us. 
By  regarding  them,  and  providing  for 
them,  we  have  an  opportunity  of  show- 
ing our  attachment  to  Christ,  and  our 
resemblance  to  God,  who  continually 
does  Mod. 

10th.  A  blessmg  should  be  sought  in 
our  enjoyments.  Ver.  19.  It  is  aFways 
right  to  imitate  Christ.  It  is  right  to 
acknowledge  our  dependence  on  God, 
and  in  the  midst  of  mercies  to  pray  that 
we  may  not  forget  the  Giver. 

11th.  We  see  the  duty  of  economy. 
The  Saviour,  who  had  power  to  create 
worliis  by  a  word,  yet  commanded  to 
take  up  the  fragments,  that  nothing 
might  be  lost.  John  vi.  12.  Nothing 
that  God  has  created,  and  given  to  us, 
should  be  wasted. 

12th.  It  is  proper  to  make  preparation 
for  private  prayer.  Jesus  sent  the  peo 
pie  away,  that  he  might  be  alone.  Vs 
22,  23.  So  Christians  should  take  pains 
that  they  may  have  time  and  places  foi 
retirement.  A  grove,  or  a  mountain, 
was  the  place  where  our  Saviour  sought 
to  pray :  and  there  too  may  we  find  and 
•vrorshir  God. 


174 


MATTHEW. 


[A.  D.  31. 


CHAPTER  XV. 

THEN  °  came  to  Jesus  Scribes 
and  Pharisees,  which  were  of 
Jerusalem,  saying, 

a  Mar.7.],&;c. 

13th.  In  time  of  temptation,  of  pros- 
perity, and  honour,  it  is  right  to  devote 
much  time  to  secret  prayer.  Jesus, 
when  the  people  were  about  to  make 
him  a  liing,  retired  to  the  mountain, 
and  continued  there  till  three  o'clock  in 
the  morning.     John  vi.  15. 

14th.  when  Christ  commands  us  to 
do  a  thing,  we  should  do  it.  Ver.  22. 
Even  if  it  should  expose  us  to  danger, 
it  should  be  done. 

15th.  In  times  of  danger  and  distress, 
Jesus  will  see  us,  and  will  come  to  our 
relief  Vs.  25,  26.  Even  in  the  tem- 
pest that  howls,  or  on  the  waves  of  af- 
fliction that  beat  around  us,  he  will 
come,  and  we  shall  be  safe. 

16th.  We  should  never  be  afraid  of 
him.  We  should  always  have  good 
cheer  when  we  see  him.  Ver.  27.  When 
he  says,  "  It  is  I,"  he  also  says,  "  be 
not  afraid."  He  can  still  the  waves, 
and  conduct  us  safely  to  the  port  which 
we  seek. 

17th.  Nothing  is  too  difficult  for  us, 
when  we  act  under  the  command  of 
Christ.  Peter  at  his  command  leaves 
the  ship,  and  walks  on  the  billows. 
Ver.  29. 

18th.  Christ  sometimes  leaves  his 
people  to  see  their  weakness  and  their 
need  of  strength.  Without  his  continued 
aid,  they  would  sink.  Peter  had  no 
strength  of  his  own  to  walk  on  the  deep ; 
and  Christ  suflTered  him  to  see  his  de- 
pendence.    Ver.  30. 

19th.  The  eye,  in  difficulty,  should 
be  fixed  on  Christ.  As  soon  as  Peter 
began  to  look  at  the  waves  and  winds, 
rather  than  Christ,  he  began  to  sink. 
Ver.  30.  True  courage,  in  difficulties, 
consists  not  in  confidence  in  ourselves, 
but  in  confidence  in  Jesus,  the  Almighty 
Saviour  and  Friend. 

20th.  Prayer  may  be  instantly  an- 
swered. When  we  are  in  immediate 
danger,  and  offer  a  prayer  of  faith,  we 
may  expect  immediate  aid.     Ver.  31. 

21st.  Pride  comes  before  a  fall.  Peter 
was  self-confident  and  proud,  and  he 
fell.  His  confidence  and  rashness  were 
the  very  m(!ans  of  showing  t/ie  weak- 
tess  of  his  faith.     Ver.  31. 


2  Why  do  thy  disciples  trans- 
gress the  tradition  of  the  elders  ? 
for  they  wash  net  their  hands  when 
they  eat  bread. 


22d.  It  is  proper  to  render  homage  to 
Jesus ;  and  to  worship  him  as  the  Son 
of  God.     Ver.  33. 

23d.  We  should  be  desirous  that  all 
about  us  should  partake  of  the  benefits 
that  Christ  confers.  When  we  kjiow 
him,  and  have  tested  his  goodness,  we 
should  take  pains  that  all  around  us 
may  also  be  brought  to  him,  and  be 
saved.     Ver.  35. 

24th.  Jesus  only  can  make  us  per 
fectly  whole.  No  other  being  can  save 
us.  He  that  could  heal  the  body,  can 
save  the  soul.  A  word  can  save  us. 
With  what  earnestness  ought  we  to 
plead  with  him  that  we  may  obtain  his 
saving  grace  !     Ver.  36. 

CHAPTER  XV. 

1—9.  See  also  Mark  vii.  1—9.  H  Then 
came  to  Jesus,  &c.  Mark  says,  that  they 
saw  the  disciples  of  Jesus  eating  with 
hands  unwashed. 

2.  Transgress  the  tradition  of  the 
elders.  The  word  elders  means  literally 
old  men.  It  here  means  the  ancie7its, 
or  their  ancestors.  Tradition  means 
something  handed  down  from  one  to 
another  by  memory :  some  precept  or 
custom  not  commanded  in  the  written 
law,  but  which  they  held  themselves 
bound  to  observe.  The  Jews  supposed 
that  when  Moses  was  on  mount  Sinai, 
two  sets  of  laws  were  delivered  to  him : 
one,  they  said,  was  recorded,  and  is  that 
contained  in  the  Old  Testament;  the 
other  was  handed  down  from  father  to 
son,  and  kept  uncorrupted  to  their  day. 
They  believed  that  Moses  before  he 
died  delivered  this  law  to  Joshua ;  he  to 
the  judges;  they  to  the  prophets;  so 
that  it  was  kept  pure,  till  it  was  record- 
ed in  the  Talmuds.  In  these  books 
these  pretended  laws  are  now  contained. 
They  are  exceedingly  numerous,  and 
very  trifling.  They  are,  however,  re- 
garded by  the  Jews  as  more  important 
than  either  Moses  or  the  prophets.  One 
point  in  which  the  Pharisees  differed 
from  the  Sadducees  was,  in  holding  to 
these  traditions.  It  seems,  however, 
that  in  the  particular  traditions  here 
mentioned,  all  the  Jews  combined. 


A.D  31.] 


CHAPTER  XV. 


175 


3  But  he  answered  and  said  unto  I      5  But  ye  say,  Whosoever  shall 
them.  Why  do  ye    also    transgress  I  say  to  his  father  or  his  mother,  It  is 


the  coinmandiuent  of  God  by  your 
tradition  !  " 

4  For  God  commanded,  saying, 
''Honour  thy  father  and  mother: 
and,  He  '  that  eurseth  father  or 
mother,  let  him  die  the  death. 


c  Col  2.8,23.  Tit. 1.14. 
16.     c.  Ex.ai.n.  Le.20.9. 


b  Ex.20.13.    De.5. 


The  Pharisees,  and  all  the  Jews,  ex- 
cept they  wash  their  hands  oft,  eat  not. 
Mark  vii.  3.  MarU  has  also  added  that 
this  custom  of  washing  extended  not 
merely  to  their  liands  before  eating,  but 
in  coming  from  the  market ;  and  also  to 
pots,  and  cups,  and  brazen  vessels  and 
tables.  Mark  vii.  3,  4.  They  did  this 
professedly  for  the  sake  of  cleanlhiess. 
So  far  it  was  well.  But  they  made  it  a 
matter  of  superstition.  They  regarded 
external  purity  as  of  much  more  import- 
ance than  the  purity  of  the  heart.  They 
had  many  foolish  rules  about  it :  as,  the 
quantity  of  water  that  was  to  be  used ; 
the  way  in  which  it  should  be  applied ; 
the  number  of  times  it  should  be 
changed ;  the  number  of  those  that 
might  wash  at  a  time,  &.e.  These  fool- 
ish rules  our  Saviour  did  not  think  it 
proper  to  regard  ;  and  this  was  the  rea- 
son why  they  found  fault  with  him. 

3.  But  he  answered,  &c.  They  ac- 
cused him  of  violating  their  traditions, 
as  though  they  were  obligatory.  In  his 
answer  he  implied  that  tiiey  were  not 
bound  to  obey  their  traditions.  They 
were  invented  by  men.  He  said  also 
that  those  traditions  could  not  be  bind- 
ing, as  they  violated  the  commandments 
of  God.  He  proceeds  to  specify  a  case 
where  their  tradition  made  void  one  of 
the  plain  laws  of  God.  And  if  that  was 
their  character,  then  they  could  not 
blame  him  for  not  regarding  them. 

4.  For  God  commanded,  &,c.  That 
is,  in  the  fifth  commandment  (Ex.  xx. 
12) ;  and  in  Ex.  xxi.  17.  To  honor,  is 
to  obey,  to  reverence,  to  speak  kindly 
to,  to  speak  and  think  well  of.  To 
curse,  is  to  disobey,  to  treat  with  irre- 
verence, to  swear  at-,  to  speak  ill  of,  to 
think  evil  of  in  the  heart,  to  meditate 
jr  do  any  evil  to  a  parent.  All  this  is 
'"eluded  in  the  original  word.  V  Let 
i'm  die  the  death.     This  is  a  Hebrew 


a  gift,  by  whatsoever  thou  mightest 
be  profited  by  me ; 

6  And  honour  not  ^  his  father  or 
his  mother,  he  shall  be  free.  Thus 
have  ye  made  the  commandment 
of  God  of  none  effect  by  your  tra- 
dition. 

<iDe.27.1G. 


phrase,  the  same  as  saying,  let  him  sure 
ly  die.  The  Jewish  law  punishes  this 
crime  with  death.  This  duty  of  honor- 
ing and  obeying  a  parent,  was  what 
Christ  said  they  had  violated  by  their 
traditions.  He  proceeds  to  state  the 
way  in  which  it  was  done. 

5.  It  is  a  gift.  In  Mark  it  is  corhan. 
The  word  corban'is  a  Hebrew  word,  de- 
noting a  gift.  It  here  ineans  a  thing 
dedicated  to  the  service  of  God,  and, 
therefore,  not  to  be  appropriated  to  any 
other  use.  The  Jews  were  in  the  habit 
of  making  such  dedications.  They  de 
voted  their  property  to  him,  for  sacred 
uses,  as  they  pleased.  In  doing  this, 
they  used  the  word  corhan,  or  some 
similar  word  ;  saying  this  thing  is  cor- 
ba7i,  i.  e.,  is  a  gift  to  God,  or  is  sacred 
to  him.  The  law  required  that  when  a 
dedication  of  this  kind  was  made,  it 
should  be  fulfilled.  "  Vow  and  pay 
unto  the  Lord,  your  God."  Ps.  Ixxvi. 
11.  See  Deut.x.\iii.21.  The  law  of  God 
required  that  a  son  should  honor  his  pa- 
rent;  i.  e.,  among  other  things  provide 
for  his  wants  when  he  was  old,  and  in 
distress.  Yet  the  Jewish  teachers  said 
that  it  was  more  important  for  a  man  to 
dedicate  his  property  to  God,  than  to 
provide  for  the  wants  of  his  parent.  If 
he  had  once  devoted  his  property — once 
said  it  was  corhan,  or  a  gift  to  God — 
it  could  not  be  appropriated  even  to  the 
support  of  a  parent.  If  a  parent  was 
needy,  and  poor,  and  if  he  should  apply 
to  a  son  for  assistance,  and  the  son 
should  reply,  though  in  anger,  '  It  ia 
devoted  to  God — this  property  which 
you  need,  and  by  ivhich  you  might  be 
profitedby  me,  is  corhan,  I  give  to  God,' 
— the  Jews  said  the  property  could  not 
be  recalled,  and  the  son  was  not  under 
obligation  to  aid  a  parent  with  it.  lie 
had  done  a  more  important  thing,  in 
givmg  it  to  (iod.     The  son  was  free 


176 


MATTHEW. 


[A.  D.  31, 


7  Pe  hypocrites  !  welL  did  Esaias  I      9  But  in  vain   they  do  worship 
prophesy  of  you,  saying,  me,  teaching/or  doctrines  *  the  com- 

8  This  "   people    draweth    nigh  I  mandments  of  men. 

unto  me  with  their  mouth,  and  |  10  And  he  called  the  multitude, 
hoi:;iireth  me  with  their  lips  :  but  ,  and  said  unto  them,  Hear,  and  un 
their  heart  is  far  from  me.  I  derstand  : 

a  Is.29.13.  6  Col.2.22. 


They  would  not  suffer  him  to  do  any 
thing  for  his  father  after  that.  Thus 
he  might  in  a  moment  free  himself  from 
the  obligation  to  obey  his  father  or 
mother.  In  a  sense  somewhat  similar 
to  this  the  chiefs  and  priests  of  the  Sand- 
wich Islands  had  the  power  of  devoting 
any  thing  to  the  service  of  the  gods,  by 
saying  that  it  was^abu,  or  tabued.  That 
iS,  that  it  became  coiisecrated  to  the 
service  of  religion  ;  and  no  matter  who 
had  been  the  owner,  it  could  then  be 
appropriated  to  no  other  use.  In  this 
way  they  had  complete  power  over  all 
the  possessions  of  the  people,  and  could 
appropriate  them  to  their  own  use  under 
the  pretence  of  devoting  them  to  reli- 
gion. They  thus  deprived  the  people  of 
their  property  undi  r  the  plea  that  it  was 
consecrated  to  the  r~"^!s;  the  Jewish 
son  deprived  his  parc.Js  of  a  support 
under  the  plea  that  the  property  was 
devoted  to  the  service  of  religion.  The 
principle  was  the  same ;  and  both  sys- 
tems were  equally  a  violation  of  the 
rights  of  others. 

Besides,  the  law  said  that  a  man  should 
die  that  cursed  his  father ;  i.  e.,  that  re- 
fused to  obc}-  him,  or  to  provide  for  him, 
or  spoke  in  anger  to  him.  Yet  the  Jews 
said,  that  though  in  anger,  and  in  real 
spite  and  hatred,  a  son  said  to  his  father, 
'  ail  that  I  have  which  could  profit  you, 
I  have  given  to  God,'  he  should  be  free 
trom  blame.  Thus  the  whole  law  was 
made  void,  or  of  no  use.  by  v^'hat  ap- 
peared to  have  the  appearance  of  piety. 
Wo  man  according  to  their  views,  was 
hound  to  obey  the  fifth  comma7idment ,  a7>d 
support  an  aged  and  needy  parent,  if 
either  from  superstition  or  spite  he  chose 
to  give  his  property  to  God,  that  is,  to 
\3me  religious  use. 

Our  Saviour  did  not  mean  to  condemn 
(he  practice  of  giving  to  God,  or  to  re- 
Ligions  and  charitable  duties.  This  the 
law  and  the  gospel  equally  required. 
He  commended  even  a  poor  \^  idow  that 
gave  all  her  living.  Mark  xii  44.  But 
lie  meant  to  condemn  the  p.actice  of 
giving  to  God,  where  it  interfei^ed  with 


our  duty  to  parents  and  relations ;  where 
it  was  done  to  get  rid  of  the  duty  oi 
aiding  them  ;  and  where  it  was  done 
out  of  a  malignant  and  rebellious  spirit 
with  the  semblance  of  piety,  to  get  cleai 
of  doing  to  them  what  God  required. 

7.  Ye  hypocrites  !  See  Note,  Matt 
vii.  5.  Hypocrisy  is  the  concealmen 
of  some  base  principle  under  the  pre 
tence  of  religion.  Never  was  there  i 
clearer  instance  of  it  than  this — an  at 
tempt  to  get  rid  of  the  duty  of  providing 
for  needy  parents  under  an  appearance 
of  piety  towards  God.  If  Esaias.  Thai 
is,  haiah.  This  prophecy  is  found  in 
Isa.  xxix.  13.  ^  Prophesy  of  you.  That 
is,  he  spoke  of  the  people  of  his  day — 
of  the  Jews,  as  Jews — in  terms  that 
apply  to  the  whole  people.  He  proper 
ly  characterized  the  nation  in  caUing 
them  hypocrites.  The  words  are  ap- 
plicable to  the  nation  at  all  times,  and 
they  apply,  therefore,  to  you.  He  did 
not  mean  particularly  to  speak  of  the 
nation  in  the  time  of  Christ ;  but  he 
spoke  of  them  as  having  a  national  cha 
racter  of  hypocrisy.     See  also  Isa.  i.  4. 

8.  Draweth  nigh  unto  me  with  their 
mouth,  &-C.  That  is,  they  are  regular 
in  the  forms  of  worship.  They  are 
strict  in  ceremonial  observances,  and 
keep  the  law  outwardly  ;  but  God  re- 
quires the  heart,  and  that  they  have  not 
rendered. 

9.  In  vain  do  they  worship  me.  Thai 
is,  their  attempts  to  worship  are  vain, 
or  are  not  real  worship — they  are  mere 
forms.     IT  Teaching  for  doctrines,  &.C. 

The  word  doctrines,  here,  means,  the 
requirements  of  religion — things  to  be 
believed  and  practised  in  rehgion.  God 
only  has  a  right  to  declare  what  shall 
be  done  in  his  service  ;  but  they  held 
their  traditions  to  be  superior  to  the 
written  word  of  God,  and  taught  them 
as  doctriries  binding  the  conscience. 

10—14.  See  also  Mark  vii  15—17 
And  he  called  the  multitude.  In  oppo- 
shion  to  the  doctrines  of  the  Pharisees, 
the  Saviour  took  occasion  to  sh  iw  iheni 
that  the  great  source  of  polhnion  was 


A.D.  31.] 


CHAPTER  XV. 


1T7 


11  Not  "»  that  which  goeth  into  |  Father  hath  not  planted,  shall  be 

rooted  up. 

14  Let  them  alone  :  they  "  be 
blind  leaders  of  the  blind.  And  if 
the  blind  lead  the  blind,  both  shall 
fall  into  the  ditch. 

15  Then  answered  Peter,  ano 
said  unto  him,  Declare  unto  us  this 
parable. 


the  mouth  defileth  a  man  ;  but  that 
which  Cometh  out  of  the  mouth, 
this  defileth  a  man. 

12  Then  came  his  disciples,  and 
said  unto  him,  Knowest  thou  that 
the  Pharisees  were  offended,  after 
they  heard  this  saying  1 

1.3  But  he  answered  and  said, 
Eve.y  plant  ''  which  my  heavenly 

a  Ac.10.15.  Ro.14.14,20.  1  Tiin.4.4.  Tit. 
M5.      iJao.l5.2,G. 

(he  heart.  They  supposed  that  external 
things  chiefly  defiled  a  man.  On  this 
all  their  doctrines  about  purification 
were  founded.  This  opinion  of  the 
Jews  it  was  of  great  importance  to  cor- 
rect. He  took  occasion,  therefore,  to 
direct  the  people  to  the  true  source  of 
defilement — their  own  hearts.  He  par- 
ticularly directed  them  to  it  as  of  im- 
portance : — Hear  and  under  si  and .' 

11.  Not  that  which  goeth  into  the 
mouth,  &c.  The  disciples  were  charged 
with  being  sinners  for  transgressing  the 
tradition  of  the  elders,  in  eating  with 
unwashed  hands.  Christ  replies  that 
what  they  should  eat  could  not  render 
them  sinners.  The  man,  the  moral 
agent,  the  soul,  could  not  be  polluted 
by  any  thing  that  was  eaten.  What 
proceeds  from  the  man  himself,  from 
his  heart,  would  defile  him.  If  Defileth. 
To  pollute,  corrupt,  to  render  sinful. 

12.  The  Pharisees  were  offended. 
They  were  so  zealous  of  their  tradi- 
tions that  they  could  not  endure  that 
their  absurdities  should  be  exposed. 

13.  Every  plant,  &:,c.  Religious  rfoc- 
Crine  is  not  unaptly  compared  to  a  plant. 
See  1  Cor.  iii.  6 — S.  It  is  planted  in 
the  mind  for  the  purpose  of  producing 
fruit  in  the  life,  or  conduct.  Jesus  here 
says  that  all  those  doctrines,  of  which 
his  Father  was  not  the  Author,  must 
be  rooted  up,  or  corrected.  The  false 
doctrines  of  the  Pharisees,  therefore, 
must  be  attacked  ;  and  it  was  no  won-  \ 
der  if  they  were  indignant.  It  could 
not  be  helped.  It  was  his  duty  to  at- 
tack them.  He  was  not  surprised  that 
|.hey  were  enraged.  But  notwithstand- 
ing their  opposition,  their  doctrines 
should  he  destroyed. 

14.  Let  them  alone.  That  is,  do  not 
be  troubled  at  their  rage.  Be  not  an.v- 
ous  about  it.     The  thing  was  to  be  e.\- 


c  c.22.ie.   Lu.6.39 


pected.  They  were  blind  ;  they  wei«j 
in  some  respects  sincere.  They  arj 
greatly  aUached  to  '.heir  traditions,  end 
you  are  <iot  to  wonder  or  interfere  when 
they  are  '.ndignant.  They  lead  al-.,othe 
blind.  They  nave  a  vast  influence  ovei 
the  multitude,  and  it  is  to  be  ex^jected 
that  they  will  be  enraged  at  any  doc 
trines  that  go  to  lessen  their  authority 
or  influence.  By  commanc'mg  them 
to  let  them  alone,  he  does  not  mean  to 
sufier  them  to  remain  in  error,  without 
any  attempt  to  refute  or  correct  them— 
for  this  he  was  doing  then ;  but  he 
meant  to  charge  his  disciples  not  to 
mind  them,  or  to  regard  their  opposition. 
It  was  to  be  expected.  IT  If  the  blind 
lead  the  blind,  &c.  This  was  a  plain 
proposition.  A  blind  man,  attempting 
to  conduct  blind  men,  would  fall  into 
every  ditch  that  was  in  the  way.  So 
with  religious  teachers.  If  these  Pha- 
risees, themselves  ignorant  and  blind 
should  be  suffered  to  lead  the  ignoran* 
multitude,  both  would  be  destroyed. 
This  was  another  reason  for  confuting 
their  errors,  or  for  rooting  up  the  plants 
which  God  had  not  planted.  He  wish- 
ed, by  doing  it,  to  save  the  deluded 
multitude. 

God  often  suffers  one  man  to  lead 
many  to  ruin.  A  rich  and  profligate 
man,  an  nifidel,  a  man  of  learning,  a 
politician,  or  a  teacher,  is  allowed  to 
sweep  multitudes  to  ruin.  This  is  not 
unjust,  for  those  who  are  led  are  not 
compelled  to  follow  such  men.  They 
are  free  in  choosing  such  leaders,  and 
they  are  answerable  for  being  led  to 
ruin. 

15—20.  See  also  Mark  vii.  17—23. 
And  Peter  anstvered — declare  this  pa- 
rable. See  Note,  i\Iatt.  xiii.  3.  The 
word  parable  sometimes  means  a  dark 
or  obscure  saying.    Fs.  Ixxviii.  2.    Peiei 


178 


MATTHEW. 


[A.  D.  31 


16  And  Jesus  said,  Are  ye  also 
yet  without  understanding? 

17  Do  ye  not  yet  understand,  that 
whatsoever  entereth  in  at  the  mouth 
*  goeth  into  the  belly,  and  is  cast 
out  into  the  draught  1 

18  But  those  things  which  proceed 

a  Lu.6.45.   Ja.3.6. 


meant,  explain  to  us  more  fully  this  ob- 
scure and  somewhat  novel  doctrine. 
To  us,  now,  it  is  plain  :  to  the  disciples, 
just  coming  out  of  Judaism,  taught  by 
the  Jewish  teachers,  the  doctrine  of 
Jesus  was  obscure.  Mark  says  that 
the  disciples  asked  hiin.  There  is  no 
contradiction.  The  question  was  put 
by  Peter  in  the  name  of  the  disciples  ; 
or  several  of  them  put  the  question, 
though  Matthew  has  mentioned  only 
one.  An  omission  is  not  a  contradic- 
tion. 

16.  Are  ye  also  yet  without  under- 
standing ?  He  appeals,  in  explaining 
this,  to  their  common  sense ;  and  he 
wonders  that  they  had  not  yet  learned 
>o  judge  the  foolish  traditions  of  the 
Jews  by  the  decisions  of  common  sense, 
ind  by  his  own  instructions. 

17.  Do  ye  not  understand,  (Sec.  The 
meaning  of  this  may  be  thus  expressed  : 
The  food  which  is  eaten  does  not  affect 
/he  mind,  and  therefore  cannot  pollute 
H.  The  doctrine  of  the  Pharisees,  that 
neglect  of  washing  and  of  similar  ob- 
servances defiles  a  man,  cannot  be  true. 
Those  things  pertain  to  the  body  as 
much  as  food  does,  and  they  cannot  af- 
fect the  soul.  That  must  be  purified 
by  something  else  than  external  wash- 
ing ;  and  it  is  polluted  by  other  things 
than  a  neglect  of  mere  outward  cere- 
monies. The  seat  of  corruption  is 
within.  It  is  the  heart  itself,  and  if  men 
would  be  made  pure  this  must  be 
ilcansed.  If  that  is  corrupt  the  whole 
man  is  corrupt. 

18 — 20.  Christ  proceeds  to  state  what 
ioes  defile  the  man,  or  render  him  a 
linnrr  :  1st.  Evil  thoughts.  These  are 
he  first  things.  These  are  the  foun- 
lains  of  all  others.  Thought  precedes 
action.  Thought,  or  purpose,  or  mo- 
iive,  gives  its  character  to  conduct.  All 
ivW  thougtits  are  here  intended.  Though 
we  labor  to  suppress  them,  yet  they  de- 
file ua.  They  leave  pollution  behind 
them.     2d.   IShirders.     Taking  the  life 


out  of  the  mouth  come  forth  from  the 
heart;  and  they  defile  the  man. 

19  For  ^  out  of  the  heart  proceed 
evil  thoughts,  murders,  adulteries, 
fornications,  thefts,  false  witness, 
blasphemies : 

20  These  are  the  things  which  de- 
ft Ge.6.5.  8.81.    Pr.6.14.  24.9.    Je.17.9.  Ro 

3.10-19.  Ga.5.19-21.  Ep.2.3.  Tit.3.3. 


of  others  with  malice.  The  malice  haa 
its  seat  in  the  heart,  and  the  murder 
therefore  proceeds  from  the  heart.  1 
John  iii.  15.  3d.  Adulteries,  fornica- 
tion. See  Matt.  v.  28.  4tk.  Thefts. 
Theft  is  the  taking  and  carrying  away 
the  goods  of  others  without  their  know 
ledge  or  consent.  They  are  produced 
by  coveting  the  property  of  others. 
They  proceed,  therefore,  from  the 
heart,  and  violate  at  the  same  time  two 
coinmandments — the  tenth  in  thought, 
and  the  eighth  in  act.  5th.  False  wit- 
ness. Giving  wrong  testimony.  Con- 
cealing the  truth,  or  stating  what  we 
know  to  be  false,  contrary  to  the  ninth 
commandment.  It  proceeds  from  a 
desire  to  injure  others,  to  take  away 
their  character  or  property,  or  to  do 
them  injustice.  It  proceeds  thus  from 
the  heart.  6th.  Blasphemies.  See  Note. 
Matt.  ix.  3.  Blasphemy  proceeds  from 
opposition  to  God,  hatred  of  his  charac- 
ter (Rom.  viii.  7),  and  froin  a  desire 
that  there  should  be  no  God.  It  pro- 
ceeds from  the  heart.  See  Psalm  xiv. 
1.  Mark  adds,  7th.  Covetousness,  al- 
ways proceeding  from  the  heart — the 
unlawful  desire  of  what  others  possess. 
8th.  Wickedness.  The  original  here 
means  malice,  or  a  desire  of  injuring 
others.  Rom.  i.  29.  9th.  Deceit  ;  i.  e. 
fraud,  concealment,  cheating,  in  trade. 
This  proceeds  from  a  desire  to  benefit 
ourselves  by  doing  injustice  to  others, 
and  thus  proceeds  from  the  heart.  10th. 
Lastiviousness.  Lust,  obscenity,  un- 
bridled passion — a  strong,  evil  desire 
of  the  heart.  11th.  An  evil  eye.  That 
is,  an  eye  sour,  malignant,  proud,  de- 
vising or  purposing  evil.  See  Matt.  v. 
28;  XX.  15.  2  Peter  ii.  14.  "Having 
eyes  full  of  adultery,  that  cannot  cease 
from  sin."  12th.  Pride.  An  improper 
estimate  of  our  own  importance — think- 
ing that  we  are  of  much  more  conse- 
quence than  we  really  are — always  tha 
work  of  an  evil  heart.  13th  Foolish- 
ness.   Not  want  of  intellect.     Man  if 


iV.D.  31.] 


CHAPTER  XV. 


179 


file  a  man  :  but  to  eat  with  unwash- 
cn  hands  defilcth  not  a  man. 

21  Then  "  Jesus  went  tlionce,  and 
departed  into  the  coasts  of  Tyre  and 
Sidon. 

22  And,  behold,  a  woman  of  Ca- 
naan came  out  of  the  same  coasts, 
and  cried  unto  him,  saying.  Have 
mercy  on  me,  O  Lord,  thou  son  of 
David  !  *  my  daughter  is  grievously 
ve  <ed  with  a  devil. 

23  But   he   answered   her  not  a 

a  Ma  r.7.24.      b  Lu .  18.38,39. 

not  to  blame  for  that.     But  moral  folly, 

consisting  in  choosing  bad  ends,  and 
bad  means  of  gaining  them ;  or,  in 
other  words,  sin  and  wickedness.  All 
sin  is  folly.  It  is  foolish  for  a  man  to 
disobey  God ;  and  foolish  for  any  one 
to  go  to  hull. 

"  These  things  defile  a  man."  What 
an  array  of  crimes  to  proceed  from  the 
lean  of  man  !  What  a  proof  of  guilt ! 
What  strictness  is  there  in  the  law  of 
God  !   How  universal  is  depravity  ! 

21 — 2S.  This  narrative  is  also  found 
m  Mark  vii.  24— 30._  H  The  coasts  of 
Tyre  and  Sidon.  These  cities  were  on 
the  sea-coast  or  shore  of  the  Mediterra- 
nean. See  Note,  Matt.  xi.  21.  He 
went  there  for  the  purpose  of  conceal- 
ment (Mark  vii.  24),  perhaps  still  to 
avoid  Herod. 

22.  A  woman  of  Ca7iaan.  This  wo- 
man is  called  also  a  Greek,  a  Syro- 
Phoenician  by  birth.  Mark  vii.  26. 
Anciently  the  whole  land,  including 
Tyre  and  Sidon,  was  in  the  possession 
of  the  Canaanites,  and  called  Canaan. 
The  Phoenicians  were  descended  from 
the  Canaanites.  The  country,  includ- 
ing Tyre  and  Sidon,  was  called  Phoe- 
nicia, or  Syro-Phcenicia.  That  coun- 
try was  taken  by  the  Greeks  under 
Alexander  the  Great,  and  those  cities, 
m  the  time  of  Christ,  were  Greek  cities. 
This  woman  was  therefore  a  Gentile, 
"living  under  the  Greek  government, 
and  probably  speaking  the  Greek  lan- 
guage. She  was  by  birth  a  Syro-Phoc!- 
nician,  born  in  that  country,  and  de- 
Bcendtd,  therefore,  from  the  ancient 
Canaanites.  All  these  names  might 
with  prop.nety  be  given  to  her.  II  Coasts. 
Regions,  or  countries.  ^  Thou  Son  of 
Oavid.      Descendant    of    David.     See 


word.'  And  his  disciples  came, 
and  besought  him,  saying,  Send  her 
away  :   for  she  crieth  after  us. 

24  But  he  answered  and  said,  "*  1 
am  not  sent,  but  unto  the  lost  sheep 
of  the  house  of  Israel. 

25  Then  came  she,  and  worship- 
ped him,  saying.  Lord,  help  me  ! 

26  But  he  answered  and  said.  It 
is  not  meet  to  take  the  children's 
bread,  and  to  cast  it  to  dogs.  ' 

ePs.28.1.  La.3.8.  (/c.10.5.6.  Ac.3.2i3.  ec. 
7.6.    Re.22.15. 

Note,  Matt.  i.  1.  Meaning  the  Mes- 
siah. 11  Is  grievouslij  vexed  with  a 
devil.  See  Note,  Matt.  iv.  24.  The 
woman  showed  great  earnestness.  She 
cried  unto  him,  and  fell  at  his  feet. 
Mark  vii.  25. 

23.  But  he  answered  her  not  a  wora. 
This  was  done  to  test  her  faith,  and 
that  there  might  be  exhibited  to  the 
apostles  an  example  of  the  effect  of  per- 
severing supplication.  The  result  shows 
that  it  was  not  unwillingness  to  aid  her, 
or  neglect  of  her.  It  was  proper  that 
the  strength  of  her  faith  should  be  fully 
tried. 

24.  But  he  answered — /  am  not  sent, 
&c.  This  answer  was  made  to  the 
woman,  not  to  the  disciples.  The  lost 
sheep  of  the  house  of  Israel  were  the 
Jews.  He  came  first  to  them.  He 
came  as  their  expected  Messiah.  He 
came  to  preach  the  gospel  himself  to 
the  Jews  only.  Afterwards  it  was 
preached  to  the  Gentiles  ;  but  the  min- 
istry of  Jesus  was  confined  almost  en- 
tirely to  the  Jews. 

25.  Site  came  and  worshipped.  That 
is,  bowed  down  to  him,  did  him  reve- 
rence. See  Note,  Matt.  viii.  2.  ^i  Lord 
help  mc  I  A  proper  cry  for  a  poor  sin- 
ner, who  needs  the  help  of  the  Lord 
Jesus. 

26.  But  he  answered  and  said,  It  is 
not  meet,  &c.  That  is,  it  is  not  ft  or 
proper.  '!i  Children  s  bread.  The  Jews 
considered  themselves  as  the  peculiar 
children  of  God.  To  all  other  nations 
they  were  accustomed  to  apply  terms 
of  contempt,  of  which  doits  was  the 
most  common.  The  Mohammedans 
slill  apply  the  term  dogs  to  Christians, 
and  Christians  and  Jews  to  each  other. 
It  is  designed  as  an  expression  of  the 


180 


MATTHEW. 


[A.  D.  3  k. 


27  And  she  said,  Truth,  Lord  : 
yet  the  dogs  eat  of  the  crumbs 
which  fall  from  their  masters'  tab'e 

28  Then  "  Jesus  answered  ano 
said  unto  her,  O  woman,  great  is 
thy  faith  :  be  *  it  unto  thee  even  as 
thou  wilt.  And  her  daughter  was 
made  whole  from  that  very  '^  hour. 

29  And  "^  Jesus  departed  from 
thence,  and  came  nigh  unto  the  sea 
of  Galilee;  and  went  up  into  a 
mountain,  and  sat  down  there. 

30  And  great  multitudes  came 
unto  him,  having  with  them  those 
that  were  lame,  blind,  dumb,  maim- 
ed, and  many  others,  and  cast  them 
down  at  Jesus'  feet ;  and  he  healed 
them  ;  ' 

a  Job  13.15.  23.10.  La.3.32.  b  Ps.145.19. 
c  Jno.4.50-53.       d  Mar.7.31. 


highest  contempt  The  Saviour  means 
to  say  that  he  was  sent  to  the  Jews. 
The  woman  was  a  Gentile.  He  meant 
that  it  did  not  comport  with  the  de.sign 
of  his  personal  ministry,  to  apply  be- 
nefits intended  for  the  Jews  to  others. 

Our  Saviour  did  not  intend  to  justify 
or  sanction  the  use  of  such  terms,  or 
calling  names.  He  meant  to  try  her 
faith.  As  if  he  had  said,  '  You  are  a 
Gentile.  I  am  a  Jew.  The  Jews  call 
themselves  children  of  God.  You  they 
vilify,  and  abuse,  calling  you  a  dog. 
Are  you  willing  to  receive  of  a  Jew, 
then,  a  favor?  Are  you  willing  to  sub- 
mit to  these  appellations,  to  receive  a 
favor  of  one  of  that  nation,  and  to  ac- 
•■inowledge  your  dependence  on  a  peo- 
ple that  so  despise  you.'  It  was  a  trial 
of  her  faith,  and  not  lending  his  sanc- 
tion to  the  propriety  of  the  abusive  term. 
He  regarded  her  with  a  different  feel- 
ing. 

27.  And  she  said,  Truth,  Lord,  &c. 
'  What  you  say  is  true.  Let  it  be  that 
the  best  food  should  be  given  to  the 
children.  Let  the  Jews  have  the  chief 
benefit  of  thy  ministry.  But  the  dogs, 
lieneatJi  the  table,  eat  thccrumbs.  So 
let  me  be  regarded  as  a  dog,  a  heathen, 
as  unworthy  of  every  thing.  Yet  gran; 
we  exertion  of  that  almighty  power 
displayed  sc  signally  among  the  Jews 
and  heal  the  despised  daughter  of  a  de 
spised  heathen  mother.' 


31  Insomuch  that  the  multitude 
wondered,  when  they  saw  the  dumb 
to  speak,  the  maimed  to  be  whole, 
the  lame  to  walk,  and  the  blind  to 
see  :  and  they  glorified  the  God  of 
Israel. 

32  Then  f  Jesus  called  his  dis- 
ciples tt7ito  him,  and  said,  I  have 
compassion  on  the  multitude,  be- 
cause they  continue  with  me  now 
three  days,  and  have  nothing  to 
eat :  and  I  will  not  send  them  away 
fasting,  lest  they  faint  in  the  way. 

33  And  f  his  disciples  say  unto 
him.  Whence  should  we  have  so 
much  bread  in  the  wilderness,  as  to 
fill  so  great  a  multitude"? 

34  And   Jesus  saith  unto  them, 

cPs.103.3.  Is.35.5,0.  /Mar.8.],&c.  ffSKi 
4.43,44. 


28.  Great  is  thy  faith.  That  is,  thy 
trust,  confidence.  The  word  here  seems 
to  include,  also,  the  humihty  and  per- 
severance manifested  in  pressing  her 
suit.  The  daughter  was  healed  then. 
Going  home,  she  found  her  well  and 
composed.     Mark  vii.  30. 

29— 3L  Sea  of  Galilee.  That  is,  the 
lake  of  Gennesaret.  For  an  account 
of  the  principal  diseases  mentioned  here, 
see  Note,  Rlatt.  iv.  24.  "iT  Maimed. 
Those  '  to  whom  a  hand  or  foot  was 
wanting.  See  Matt,  xviii.  8.  To  cure 
them — that  is,  to  restore  a  hand  or  foot 
— was  a  direct  act  of  creative  power. 
It  is  no  wonder,  therefore,  that  the  peo- 
ple wondered.  H  And  they  glorified  the 
God  of  Israel.  To  glorify,  nere  means 
to  praise,  to  acknowledge  his  power  and 
goodness.  The  God  of  Israel  was  the 
God  that  the  Israelites  or  Jews  wor- 
shipped. 

32 — 39.  The  miracle  recorded  here, 
the  feeding  of  the  four  thousand,  took 
place  on  a  mouniam,  near  the  sea  of 
Galilee.  The  same  account  is  record- 
ed in  i\Iark  viii.  1 — 10.  The  circum- 
stances of  the  m.racle  are  so  similar  to 
the  one  recorded  in  Matt.  xiv.  14 — 21 
as  to  need  no  particular  explanation. 

32.  Three  days,  and  have  nolhin"  tc 
eat.  This  is  not,  perhaps,  to  be  taken 
literally,  but  only  that  during  that  time 
they  had  been  deprived  of  their  ordi- 
nary, regular  food.     They  had  had  onl\ 


A.D.  31, 


CHAPTER  XV. 


181 


How  many  loaves  have  ye  1  And 
they  said,  Seven,  and  a  few  little 
fishes. 

35  And  "  he  commanded  the  mul- 
titude to  sit  down  on  the  ground. 

36  And  he  took  the  seven  loaves 
and  the  fishes,  and  *  gave  thanks, 
and  brake  ikem,  and  gave  to  his 
disciples,  and  the  disciples  to  the 
rnultitiide.         , 

a  c.l4.19,&;c    t  lSa.9.13.  Lu.22.19.  24.30. 

a  very  scanty  supply,  and  on  the  third 
day  even  that  began  to  fail. 

39.  Coasts  of  Mafrdala.  Mark  says, 
"  The  parts  of  DalmanulJia.'^  These 
were  probably  small  towns  on  the  east 
side  of  the  sea  of  Galilee,  and  near  to 
each  other.  The  evangelists  do  not  say 
that  he  went  to  either  of  those  towns, 
but  only  to  the  coasts,  or  parts,  where 
they  were  situated. 

REMARKS. 

We  learn  from  this  chapter, 

1st.  That  men  are  often  far  more  at- 
tached to  traditions,  and  the  command- 
ments of  men,  than  the  law  of  God. 
Vs.  1—6. 

2d.  That  men  are  strongly  disposed 
to  explain  away  the  law  of  God,  if  pos- 
sible. It  is  too  strict  for  them,  and  too 
spiritual.  They  dare  not  often  attack 
it  directly,  but  they  will  explain  it  and 
dilute  it  so  as  to  make  it  mean  nothing. 
Wicked  men  do  not  love  God's  law. 
Vs.  4—6. 

3d.  Men  are  prone  to  introduce  fool- 
ish rites  into  religion.  They  do  not 
love  what  God  has  commanded,  and 
they  attempt  to  compensate  for  not  lov- 
ing his  doctrines  by  being  great  stick- 
lers for  their  own.  Ver.  2.  Mark  vii. 
3,4. 

4th.  All  addition  to  the  law  of  God 
is  evil.  Ver.  3.  All  ceremonies  in  re- 
ligion, which  are  not  authorized  by  the 
New  Testament,  are  wrong.  Man  has 
no  right  to  ordain  rites  to  bind  the  con- 
science where  God  has  commanded 
none.  Col.  ii.  23.  Men  come  the  near- 
est ".o  that  which  is  right  when  they  live 
nearest  to  just  what  God  has  command- 
ed in  the  Bible. 

5th.  Hypocrites  should  be  unmasked 
and  detected.  Ver.  7.  He  does  a  great 
eervice  to  men  who  detects  their  hypo- 
crisy. That  close  and  faithful  preach- 
ing which  lays  open  the  heart,  and 
16 


37  And  they  did  all  eat,  and  were 
filled  :  and  they  took  up  of  the 
broken  vteat  that  was  left  seven  bas- 
kets ful'.. 

38  An]  they  that  did  eat  were 
four  thousand  men,  beside  women 
and  children. 

39  And  he  sent  away  the  mul- 
titude, and  took  ship,  and  '  cqme 
into  the  coasts  of  Magdala. 

c  Mar.8.10. 


shows  men  what  they  are,  is  that  which 
comes  nearest  to  the  example  of  Christ. 
It  may  pain  them,  but  the  wounds  of  a 
friend  are  faithful  (Prov.  x.wii.  6) ;  and 
we  should  honor  and  love  the  man  that, 
by  the  grace  of  God,  can  show  us  our 
heart.  We  always  honor  most  the 
physician  of  the  body  that  is  mast  skill- 
ed in  detecting  and  curing  disease  ;  and 
so  should  we  the  physician  of  the  soul. 

Gth.  We  should  be  exceedingly  cau- 
tious oi  formality  in  worship.  Vs.  8, 
9.  It  is  hypocrisy.  God  requires  the 
heart.  To  render  to  hiin  only  the  ser 
vice  of  the  lips  is  to  mock  him.  Nothing 
can  be  acceptable  but  true  piety,  genu- 
ine love,  and  hearty  obedience.  No 
thing  more  hateful  than  an  appearance 
of  worshipping  God,  while  the  heart  is 
in  sin  and  the  world. 

7th.  The  duty  of  honoring  parents. 
Vs.  4 — 6.  Nothing  can  explain  away 
this  duty.  It  is  bindmg  on  all.  Pa- 
rents should  be  obeyed,  loved,  respect- 
ed. God  requires  it,  and  we  cannot  bo 
free  from  the  duty.  Under  af^e,  a  child 
is  bound  always  to  obey  a  parent  where 
the  parent  docs  not  command  any  thing 
contrary  to  the  Bible.  But  when  the 
parent  commands  any  thing  contrary  to 
the  Bible,  the  child  is  not  bound  to  obey. 
Acts  V.  29.  After  the  child  is  of  age 
he  is  to  respect,  love,  and  honor  the  pa- 
rent ;  and  if  poor  and  needy,  to  provide 
for  his  wants  till  he  dies.  It  is  certain- 
ly proper  that  we  do  all  we  can  to  com- 
fort those  in  old  age,  who  did  so  much 
for  us  in  childhood.  A  child  can  never 
repay  a  parent  for  his  kindness  to  him. 

Stii.  Wo  are  not  at  hbcrty  to  give  to 
any  thing  else — not  even  to  religious 
uses — what  is  necessary  to  r_endcr  our 
parents  comfortable.  Vs  4 — (>.  The} 
have  ".he  first  claim  on  us.  And  thougii 
it  is  our  duty  to  do  much  in  the  cause 
of    benevolence,    yet    our    first    d\it\ 


182 


MATTHEW. 


[A.D.31. 


CHAPTER  XVI. 

I  HE    Pharisees   also  with  the 
Sadducees  came,  and,  tempt- 


should  be  to  see  that  our  parents  do 
not  suffer. 

9th.  Men  easily  take  offence  when 
they  are  faithfully  reproved,  and  espc- 
oiafly  when  their  hypocrisy  is  exposed  ; 
and  especially  if  this  exposure  is  about 
some  small  matter,  on  which  they  have 
greatly  set  their  hearts  —  some  cere- 
mony in  worship,  or  some  foolish  rite. 
Ver.  12. 

lOih.  Every  false  doctrine  is  to  be 
opposed,  and  shall  be  rooted  up.  Ver. 
13.  It  is  to  be  opposed  by  arguments 
and  candid  investigation,  and  not  by 
abuse  and  misrepresentation.  Christ 
never  misrepresented  any  man's  doc- 
trine. He  always  stated  it  just  as  it 
was,  just  as  tliei/  held  it ;  and  then,  by 
argument  and  the  word  of  God,  he 
showed  it  was  wrong.  This  is  the 
proper  way  to  manage  all  controversies. 

11th.  It  is  of  great  importance  to 
search  the  heart.  Vs.  19,  20.  It  is  a 
fountain  of  evil.  It  is  the  source  of  ail 
crime.  External  conduct  is  compara- 
tively of  little  importance.  In  the  sight 
of  God  the  heart  is  of  more  importance  ; 
and  if  that  were  pure,  all  would  be 
well. 

12th.  The  doctrine  of  man's  depra- 
vity is  true.  Ver.  19.  If  the  heart  pro- 
duces all  these  things,  it  cannot  be  pure. 
And  yet  who  is  there,  from  whose 
heart,  at  some  time,  these  things  have 
not  proceeded  ?  Alas  !  The  world  is 
full  of  instances  where  the  heart  pro- 
duces evil  thoughts,  &,c. 

13th.  In  our  distress,  and  the  distress 
of  our  children  and  friends,  we  should 
go  to  .Tesus.  We  should,  indeed,  use 
all  proper  means  to  restore  our  friends; 
but  we  should  feel  that  God  only  can 
grant  returning  health  and  life.  Ver.  22. 

14th.  We  should  not  be  discouraged 
that  our  prayers  are  not  immediately 
answered.  God  knows  the  proper  time 
to  answer  them,  and  it  may  be  of  great 
importance  to  us  that  the  answer  should 
!)e  deferred.  Ver.  23. 

l.'jth.  We  sho  lid  still  persevere.  Vs. 
24 — 27.  We  should  not  be  discouraged. 
We  should  not  be  disheartened,  even 
by  the  appearance  of  neglect  or  unkind 
•realmcnt. 


inof,    desired    bin.    that   he    would 
shew  them  a  sign  *  from  heaven. 

ac.l2.38,&c.    Mar.8.11,&c.     Lu.n.16.    12. 
54-56.   1  Cor.  1. 22. 


16th.  Our  prayers  will  be  answered 
if  we  persevere.  Ver.  28.  They  that 
seek  shall  find.  In  due  time — in  the 
best  and  most  proper  time — a  gracious 
God  will  lend  an  ear  to  our  request, 
and  grant  the  thing  \vB  need. 

17th.  We  should  come  with  humility 
and  faith.  Ver.  27.  We  can  never 
think  too  little  of  ourselves,  or  too 
much  of  the  mercy  and  faithfulness  of 
Christ.  Prayers  of  humility  and  faith 
only  are  answered. 

18th.  Christ  will  take  care  of  his  poor 
and  needy  followers.  We  may  be  as- 
sured that  he  has  power  to  give  us  all 
we  need  ;  and  that  in  times  of  neces- 
sity he  will  supply  our  wants.  Ver. 
32—38. 

19th.  The  great  number  of  poor  in 
the  world,  is  no  reason  why  he  should 
not  supply  them.  Ver.  38.  He  daily 
supplies  the  wants  of  nine  hundred 
millions  of  human  beings,  besides 
couniless  numbers  of  the  beasts  of  the 
tieid,  of  the  fowls  of  heaven,  and  the 
fishes  of  the  sea.  It  is  a  small  thing  to 
supply  the  wants  of  the  few  poor  on  the 
earth  ;  and  He  who  feeds  the  world, 
will  take  care  of  us  in  the  time  of  want. 

20th.  We  should  be  grateful  to  God 
for  our  daily  food.  We  should  render 
no  him  proper  thanksgiving.  Ver.  36. 

CHAPTER  XVI. 

1—4.  See  also  Mark  viii.  11,  12. 
The  Pharisees  also,  and  the  Sadducees. 
See  Note,  Matt.  iii.  7.  IT  Tempting. 
That  is,  trying  him — feigning  a  desire  to 
see  evidence  that  he  was  the  Messiah, 
but  with  a  real  desire  to  see  hiin  make 
the  attempt  to  work  a  miracle  and  fail, 
that  they  might  betray  and  ruin  him. 
^  A  slg7i  from  heaven.  Some  miracu- 
lous appearance  in  the  sky.  Such  ap- 
pearances had  been  given  by  tJie  pro- 
phets ;  and  they  supposed,  if  he  wa? 
the  Messiah,  that  his  miracles  wjuld 
not  all  be  confined  to  the  earth,  but  that 
he  was  able  to  give  some  signal  miracle 
from  heaven.  Samuel  had  caused  it  to 
thunder  (1  Sam.  xii.  16 — 18);  Isaiah  had 
caused  the  shadow  to  go  back  ten  de- 
grees on  the  dial  of  Ahaz  (Isa.  .xxxviii. 
8) ;  and   Moses  had  sent  them  manna 


A.  D.  32  1 


CHAPTER  XVI. 


183 


2  He  answered  and  said  unto 
ihem,  When  it  is  evening,  ye  say, 
//  will  be  fair  weather;  for  the  sky 
IS  red  : 

3  And  in  the  morning,  It  will  be 
foul  weather  to-day  ;  for  the  sky  is 
red  and  lowering.  O  ye  hypocrites  ! 
ye  can  discern  the  face  of  the  sky  : 
but  can  ye  not  discern  the  signs  of 
the  times  1 

i  A  wicked  and  adulterous  gene- 
ration seeketh  after  a  sign ;  and 
there  shall  no  sign  be  given  unto  it, 
but  the  sign  of  the  prophet  Jonas.  " 
And  he  left  them,  and  departed. 

a  Jon. 1.17. 

from  heaven.  Ex.  xvi.  4.  John  vi.  31. 
Tt  is  proper  to  say,  that  though  Christ 
lid  not  choose  the7i  to  show  sucii  won- 
/ers,  yet  far  more  stupendous  sig?is 
from  heaven  than  these  were  exhibited 
It  his  death. 

2,  3.  He  answered,  &lc.  The  mean- 
ins  of  this  answer  is,  there  are  certain 
indications  by  which  you  judge  about 
the  Weather.  In  the  evening  you  think 
you  can  predict  the  weather  to-morrow. 
You  have  evidence  in  the  redness  of 
the  sky  by  which  you  judge.  So  there 
are  sufficient  indications  on  which  you 
should  judge  concerning  me  and  these 
times.  My  miracles,  and  the  state  of 
affairs  in  Judea.  are  an  indication  by 
which  you  should  judge  of  these  times. 
IT  Is  red.  Almo.st  all  nations  have  ob- 
served this  as  an  indication  of  the  wea- 
ther. ^  In  the  morning  —  the  sJij/  is 
red  and  lowering.  That  is,  there  are 
threatening  clouds  in  the  sky,  which 
are  made  red  by  the  rays  of  the  rising 
sun.  This,  in  Judea,  was  a  sign  of  a 
tempest.  In  other  places,  however, 
the  .siigns  of  a  storm  may  be  diii'crcnl. 
li  The  face  of  the  sky.  The  appearance 
of  the  sky. 

4.  A  wicked  and  adulterous  genera- 
lion.  &.C.  See  Note,  Matt.  xii.  3S — 40. 
Mark  adds  (viii.  \2),  ihat  he  sighed  deep- 
ly in  spirit.  He  did  not  say  this  with- 
out feeling,  he  was  greatly  aflectcd 
with  their  perversencss  and  obstinacy. 
J — \2.  This  account  is  recorded  also  in 
Mark  viii.  13 — 21.  IT  And  when  his 
disciples  had  come  to  the  other  side. 
That  is,  to  the  oi  her  side  of  the  sea  of  i 


5  And  when  his  disciples  were 
come  to  the  other  side,  they  had 
forgotten  to  take  bread. 

6  Then  Jesus  said  unto  them, 
*  Take  heed,  and  beware  of  the 
leaven  "^  of  the  Pharisees  and  of  the 
Sadducees. 

7  And  they  reasoned  among 
themselves,  saying.  It  is  because 
we  have  taken  no  bread. 

8  Which  when  Jesus  perceived, 
he  said  unto  them,  "^  O  ye  of  little 
faith,  why  reason  ye  among  your- 
selves, because  ye  have  brought  no 
bread  ? 

6LU.12.1.  clCor.5.6-8.  Ga.5.9.  2Ti.2. 
1G,]7.      dc.6.30.  8.26.  14.31. 


Galilee.  Mark  says  that  he  entered 
into  a  ship  again,  and  departed  to  the 
other  side.  The  conversation  with  the 
Pharisees  and  Sadducees  had  been  on 
the  east  of  the  sea  of  Galilee.-  They 
crossed  from  that  side  again  to  the  west. 

5.  Had  forgotten  to  take  bread.  Thai 
is,  had  forgotten  to  lay  in  a  sufficient 
supply.  They  had,  it  seems,  not  more 
than  one  loaf     Mark  viii.  14'. 

6—8.  Take  heed,  &c.  That  is,  be 
cautious,  be  on  your  guard.  IT  The 
leaven  of  the  Pharisees  and  Sadducees. 
Leaven  is  used  in  making  bread.  Its 
use  is  to  pass  through  the  flour,  and 
cause  it  to  ferment  or  to  swell,  and  be- 
come light.  It  passes  secretly,  silentlj% 
but  certainly.  None  can  see  its  pro- 
gress. So  it  was  with  the  doctrines  of 
the  Pharisees.  They  were  insinuating, 
artful,  plausible.  They  concealed  the 
real  tendency  of  their  doctrines,  they  in- 
stilled them  secretly  into  the  mind, 
and  they  pervaded  all  the  faculties,  like 
leaven.  IT  They  reasoned,  6cc.  The 
disciples  did  not  understand  hiiu  as  re- 
ferring to  their  doctrine,  because  the 
word  leaven  was  not  often  used  among 
the  Jews  to  denote  doctrines — no  other 
instance  of  the  use  of  the  word  occur- 
ring in  the  scriptures.  Besides,  the 
Jews  had  many  particular  rules  about 
the  leaven  which  might  be  used  in 
making  bread.  Many  held  that  it  was 
not  lawful  to  eat  bread  made  by  the 
Gentiles ;  and  the  disciples,  perhaps, 
supposed  that  he  was  cautioning  them 
not  to  procure  a  supply  from  the  Phari- 
.secs  and  Sadducees.     ^  0  ye  of  little 


184 


MATTHEW. 


[A.  D.  33 


9  Do  ye  not  yet  understand,  nei- 
ther remember  the  five  "  loaves  of 
the  five  thousand,  and  how  many 
baskets  ye  took  up  1 

10  Neither  the  seven  *  loaves  of 
.he  four  thousand,  and  how  many 
baskets  ye  took  up  1 

11  How  is  it  that  ye  do  not  un- 
derstand, that  I  spake  it  not  to  you 
concerninor  bread,  that  ye  should 
beware  of  the  leaven  of  the  Phari- 
sees and  of  the  Sadducees 1 

12  Then  understood  they  how 
ihat  he  bade  them  not  beware  of  the 

ocl4.19,&c.        6c.l5.34,&c.       c  c.15.1-9. 


faith  !  Jesus,  in  reply,  said  that  they 
should  not  be  so  anxious  about  the 
supply  of  their  wants.  They  should  not 
have  supposed,  after  the  miracles  that  he 
had  wrought  in  feeding  so  many,  that 
HE  would  caution  them  to  be  anxious 
about  procuring  bread  for  their  necessi- 
ties. It  was  improper,  then,  for  them 
to  reason  about  a  thing  like  that,  but 
they  should  have  supposed  he  referred 
to  something  more  important.  The 
miracles  had  been  full  proof  that  he 
;ould  supply  all  their  wants  without 
iuch  anxiety. 

12.  Then  understood  they,  &,c.  Af- 
ter this  explanation,  tbey  immediately 
saw  that  he  referred  to  their  doctrines. 
Erroneous  doctrines  are  Hke  leaveii  in 
the  following  respects:  1st.  They  are 
at  first  slight  and  unimportant  in  appear- 
ance. 2d.  They  are  insinuated  into  the 
soul  unawares  and  silently,  and  are  dif- 
ficult of  detection.  3d.  They  act  gra- 
dually. 4th.  They  act  most  certainly. 
5th.  They  will  pervade  all  the  soul, 
and  bring  m  all  the  faculties  under  their 
control. 

13—20.  See  also  Mark  viii.  27—29, 
and  Luke  Lx.  18—20.  'i  Cesar ea  Flu 
lippi.  There  were  two  cities  in  Judea 
called  Cesarea.  One  was  situated  on 
the  borders  of  the  Mediterranean,  and 
tlie  other  was  the  one  mentioned  here. 
It  was  also  called  Paneas,  was  greatly 
enlargeil  and  ornamented  by  Phihp  the 
tetrarch,  son  of  Herod,  and  called  Cesa- 
rea, in  honor  of  the  Roman  emperor, 
'i"iberi\is  Cffisar.  To  distinguish  it  from 
(lie  other  Cesarea,  the  name  of  Phihp 
was  added  to  it,  and  called  Cesarea 
Philippi,  or  Cesarea  of  Philip.     It  was 


leaven  of  bread,  but  of  the  doctrin* 
'  of  the  Pharisees  and  of  the  Sad- 
ducees. 

13  When  Jesus  came  into  the 
coasts  of  Cesarea  Philippi,  he  asked 
hisdisciples,  saying,Whom''domen 
say  that  i,  the  Son  of  man,  am  1 

14  And  they  said, '  Some  say  that 
thou  art  John  the  Baptist;  some, 
Elias;  and  others,  Jeremias,  or  one 
of  the  prophets. 

15  He  saith  unto  them,  But  whom 
say  ye  that  I  am  1 

16  And    Simon    Peter  answered 
dMar.8.27.  Lu.9.18.&;c.    ec.14.2.  Lu.9.7-9. 

situated  in  the  boundaries  ot  the  tribe 
of  Naphthali,  near  mount  Lebanon,  and 
was  in  the  most  northern  part  of  Judea. 
It  now  contains  about  two  hundred 
houses,  and  is  inhabited  chiefly  by 
Turks.  ^  When  Jesus  came.  The  ori- 
ginal is,  when  Jesus  was  coining.  Mark 
says  (viii.  27)  that  this  conversation  took 
place  when  they  were  m  the  way,  and 
this  idea  should  have  been  retained  in 
translating  Matthew.  While  in  the 
way,  Jesus  took  occasion  to  call  their 
attention  to  the  truth  that  he  ivas  the 
3Iessiah.  This  truth  it  was  of  much 
consequence  that  they  should  fully  be 
lieve  and  understand;  and  it  was  im 
portant,  therefore,  that  he  should  often 
learn  their  views,  and  establish  them  if 
right,  and  correct  them  if  wrong.  He 
began,  therefore,  by  inquiring  what 
was  the  common  report  respecting  him. 
If  Whom  do  men  say,  &c.  This  passage 
has  been  variously  rendered.  Some 
have  translated  it,  "  Whom  do  men 
say  that  I  am  ?  The  Son  of  man?" 
Others,  "  Whom  do  men  say  that  I  am 
— /,  who  am  the  Son  of  man — i.  e.  the 
Messiah?"  The  meaning  of  all  is 
nearly  the  same.  He  wished  to  obtain 
the  sentiments  of  the  people  respectmg 
himself. 

\A.  And  they  said,  &i,c.  See  Note  on 
Matt.  xi.  14.  "They  supposed  he  might 
be  John  the  Baptist,  as  Herod  did,  risen 
from  the  dead.  See  Matt.  xiv.  2.  He 
performed  many  miracles,  and  strongly 
resembled  John  in  his  manner  of  life, 
and  in  the  doctrines  which  he  tauglit. 

16.  And  Simon  Peter  answered,  (kc 
Peter,  expressing  the  views  of  the  apoa 
ties,  with  characteristic  forwardness  av 


K.  D.  32.] 


CHAPTER  XVI. 


lU 


and  said, 'Thou  art  the  Christ,  the 

Son  of  the  living  God. 

17  And  Jesus  answered  and  said 

unto  him,  Blessed  art  thou,  Simon 

oPs.2.7.   c.14.33.    Jno.l.49.Ac.9.20.    He.l. 
2,5. 

swered  the  question  proposed  to  them 
by  Jesus:  "  Thou  art  the  Christ,  the 
Son  of  the  living  God."  "if  The  Christ. 
The  Messiah,  the  Ariointed  of  God. 
Note,  Matt  i.  1.  V  The  Son.  That  is, 
the  Son  by  way  of  eminence,  in  a  pecu- 
liar sense.  Note,  Matt.  i.  17.  This 
appellation  was  understood  as  implying 
.divinity.  John  x.  29—36.  H  Of  the 
living  God.  Tiie  term  livi7ig  was  given 
to  the  true  God,  to  distinguish  him  from 
idols,  that  are  dead,  or  hfeless — blocks 
and  stones.  He  is  also  the  Source  of 
life,  temporal,  spiritual,  and  eternal. 
The  term  living  is  often  given  to  him 
in  the  Old  Testament.  Josh.  iii.  10. 
1  Sam.  xvii.  26,  36.  Jer.  x.  9,  10,  &c. 
In  this  noble  confession,  Peter  express- 
ed the  full  belief  of  himself  and  his  bre- 
thren that  he  was  the  long  expected 
Rlessiah.  Other  men  had  very  differ- 
ent opinions  of  him,  but  they  were  sat- 
isfied, and  were  not  ashamed  to  con- 
fess it. 

17.  A7id  Jes2is  ansivered — blessed  art 
thou,  &c.  Simon  Bar-jona  is  the  same 
as  Simon  so7i  of  iona.  Bar  is  a  Syriac 
word,  signifying  son.  The  father  of 
Peter,  therefore,  was  Jona,  or  Jonas. 
John  i.  42;  xxi.  16,  17.  If  Blessed. 
That  is,  happy,  honored,  evincing  a 
proper  spirit,  and  entitled  to  the  appro- 
bation of  God.  If  For  Jlesh  aiid  hlood. 
This  phrase  commonly  signifies  man 
(see  Gal.  i.  16,  Eph.  vi.  12),  and  it  has 
been  commonly  supposed  that  he  meant 
to  say  that  ma7i  had  not  revealed  it. 
But  Jesus  seems  rather  to  have  referred 
to  himself.  '  This  truth  you  have  not 
learned  from  my  lowly  appearance, 
from  my  human  nature,  from  my  appa- 
rent rank  and  standing  in  the  world. 
You,  Jews,  were  expecting  to  know 
the  Messiah  by  his  external  splendor, 
his  p"mp  and  power  as  a  man.  But 
you  have  not  learned  me  in  this  man- 
tier.  I  have  shown  no  such  indication 
Df  my  Messiahship.  Flesh  and  blood 
aave  not  shown  it.  Ii  spite  of  my  ap- 
pearance—  my  lowly  state  —  my  want 
of  resemblance  to  what  you  have  ex- 
pected— you  have  learned  it  taught  by 
16- 


Bar-jona:  for*  flesh  ana  hlood  hath 
not  revealed  ii  unto  thee,  but  '  my 
Father  which  is  in  heaven. 

18  And    I   say   also   unto    thee, 

6  1Cor.2.10.    Ga.1.16.   Ep.2.8.      e  1  Jno.4 
15.  5.20. 


God.'  This  they  had  been  taught  by 
his  miracles,  his  instructions,  and  the 
direct  teachings  of  God  on  their  minds. 
To  reveal  is  to  make  known,  or  com- 
municate something  that  was  unknown, 
or  secret. 

18.  And  I  say  also  unto  thee,  that  thou 
art  Peter.  The  word  Peter,  in  Greek, 
means  a  rock.  It  was  given  to  Simon 
by  Christ  when  he  called  him  to  be  a 
disciple.  John  i.  42.  Cephas  is  a  Sy- 
riac word,  meaning  the  same  as  Peter 
— a  rock,  or  stone.  The  meaning  of 
this  phrase  may  be  thus  expressed : 
'  Thou,  in  saying  that  I  am  the  Son  of 
God,  hast  called  me  by  a  name  expres- 
sive of  my  true  character.  I,  also,  have 
given  to  thee  a  name  expressive  of  your 
character.  I  have  called  you  Peter,  a 
rock,  denoting  firmness,  solidity ;  and 
your  confession  has  shown  that  the 
name  is  appropriate.  I  see  that  you 
are  worthy  of  the  name,  and  will  be  a 
distinguished  support  of  my  religion.' 
IT  And  upo7i  this  rock,  &c.  This  pas- 
sage has  given  rise  to  many  difl'ereni 
interpretations.  Some  have  supposed 
that  the  word  rock  refers  to  Peter's 
confession;  and  that  he  meant  to  say, 
upon  this  rock — this  truth  that  thou  hasi 
confessed,  that  I  am  the  Messiah — and 
upon  confessions  of  this  from  all  believ- 
ers, I  will  build  my  church.  Confes- 
sions like  this  shall  be  the  test  of  piety, 
and  in  such  confessions  shall  my  church 
stand  amidst  the  flames  of  persecution 
— the  fury  of  the  gales  of  hell.  Others 
have  thouglit  that  he  referred  to  him- 
self Christ  is  called  a  rocA".  Isa.  xxviii. 
16.  1  Peter  it.  8.  And  it  has  been 
thought  that  he  turned  from  Peter  to 
himself,  and  said:  'Upon  this  rock, 
this  truth  that  I  am  the  Messiah — uj)o7i 
7ni/self  aa  the  Messiah,  I  will  build  my 
church.'  Both  these  inierpretations, 
though  plausible,  seem  forced  upon  the 
passage  to  avoid  the  main  difficulty  in 
it.  Another  interpretation  is,  that  the 
word  rock  refers  to  Peter  hiimejf.  This 
is  the  obvious  meaning  of  the  passage; 
and  iiad  ii  not  been  that  t\o  church  of 
Rome  has  abused  it,  and  applied  it  te 


186  MATTHEW.  [A.  D.  39. 

That  thou  art  Peter;  "  and  *  upon  j  19  And  I  will  give  unto  thee  the 
this  rock  I  will  build  my  church  ;  keys  of  the  kinordom  of  heaven : 
and  the  gates '  of  hell  shall  not  pre-   and  whatsoever  thou  '  shalt  bind  on 


vail  **  against  it. 

a  Jno.l.4i      b  Ep.2.20.   Re.21.14.      c  Ps.9. 
13.      d  Is.54.17. 


what  was  never  intended,  no  other 
would  have  been  sought  for.  '  Thou 
Brt  a  rock.  Thou  hast  shown  thyself 
firm,  and  fit  for  the  work  of  laying  the 
foundation  of  the  church.  Upon  ihee 
will  I  build  it.  Thou  shalt  be  highly 
honored  ;  thou  shalt  be  first  in  mak- 
ing known  the  gospel  to  both  Jews  and 
Gentiles.'  This  was  accomplished.  See 
Acts  ii.  14 — 36,  where  lie  ^rs<  preached 
to  the    Jews,  and  Acts  x.,  where  he 

E reached  the  gospel  to  Cornelius  and 
is  neighbors,  who  were  Gentiles.  Pe- 
ter had  thus  the  honor  of  laying  the 
foundation  of  the  church  among  the 
Jews  and  Gentiles.  And  this  is  the 
plain  meaning  of  this  passage.  See 
also  Gal.  ii.  9.  But  Christ  did  not 
mean,  as  the  Roman  Catholics  say  be 
did,  to  exalt  Peter  to  supreme  authority 
above  all  the  other  apostles,  or  to  say 
that  he  was  the  onlij  one  on  whom  he 
would  rear  bis  church.  See  Acts  xv., 
where  the  advice  of  James,  and  not  of 
Peter,  was  followed.  See  also  Gal.  ii. 
11,  where  Paul  withstood  Peter  to  his 
face,  because  he  was  to  be  blamed — a 
thing  which  could  not  have  happened 
if  Christ,  as  the  Roman  Catholics  say, 
meant  that  Peter  should  be  absolute 
and  infallible.  More  than  all,  it  is  not 
said  here  or  any  where  else  in  the 
Bible,  that  Peter  should  have  infallible 
successors  who  should  be  the  vice- 
gerents of  Christ,  and  the  head  of  the 
church.  The  whole  meaning  of  the 
passage  is  this:  '  I  will  make  you  the 
lioiiored  instrument  of  making  known 
tuy  gospel  first  to  Jews  and  Gentiles, 
and  will  make  you  a  firm  and  distin- 
guished preacher  in  building  my 
church.  IT  Will  build  my  church.  This 
rclersto  the  customof  building  in  Judea 
on  a  roch  or  other  very  firm  foundation. 
Sec  Note,  Matt.  vii.  24.  The  word 
church  means  literally  those  called  out, 
and  often  means  an  assembly  or  coiif^re- 
sntion.  Sec  Acts  xix.  32;  Gr. ;  Acts 
vii.  38.  It  is  applied  to  Cbiistians  as 
Ijcing  called  out  from  the  world.  It 
means,  sometimes,  the  whole  body  of 
nolicvers.     Eph.  i.  22.     1   Cor.  x.  32. 


earth,  shall   be   bound    in  heaven; 
c  c.18.18. 


This  is  its  meaning  in  this  place.  It 
means,  also,  a  particular  society  of 
believers,  worshipping  in  one  place. 
Acts  viii.  1;  ix.  31.  1  Cor.  i.  2,  «fec. 
Sometimes,  also,  a  society  in  a  single 
house,  as  Rom.  xvi.  5.  In  common 
language,  it  means  the  church  visible — 
i.  e.  all  who  profess  religion  ;  or  i7ivisi 
ble,  i.  c.  all  who  are  real  Christians,- 
professors  or  not.  IT  And  (he  gates  of 
hell,  &c.  Ancient  cities  were  sur- 
rounded by  walls.  In  the  gates,  by 
which  they  were  entered,  w^re  the 
principal  places  for  holding  courts, 
transacting  business,  and  deliberating 
on  public  matters.  See  Note,  Matt.  vii. 
13.  The  word  gates,  therefore,  is  used 
for  counsels,  designs,  machinations,  evil 
purposes.  If  Hell  means,  here,  the  place 
of  departed  spirits,  particularly  evil  spi- 
rits. And  the  meaning  of  the  passage 
is,  that  all  the  plots,  stratagems  and  ma- 
chinalio7is,  of  the  enemies  of  the  church, 
should  not  be  able  to  overcome  it- 
a  promise  that  has  been  remarkably 
fulfilled. 

19.  And  I  will  give  unto  thee,  &c. 
A  Icey  is  an  instrument  for  opening  a 
door.  He  that  is  in  possession  of  it  has 
the  power  of  access,  and  has  a  general 
care  and  adiuinistration  of  a  house. 
Hence,  in  the  Bible,  a  f:cy  is  used  as  a 
symbol  of  superiiueiulence,  an  emblem 
of  power  and  authority.  See  Isa.  xxii. 
22;  Rev.  i.  18,  iii.  7.  The  kingdom  of 
heaven  here  means,  doubtless,  the 
church  on  earth.  See  Note,  Matt.  iii. 
2.  When  he  sa>s,  therefore,  he  will 
give  him  the  keys  of  the  kingdom  of 
heaven,  he  means  that  he  will  make 
him  the  i7tstrume7it  of  opejiing  the  door 
of  faith  to  the  world — \hc  first  to  preach 
the  gospel  to  both  Jews  and  Gentiles. 
This  was  done.  Acts  ii.  14 — 36,  and  x. 
The  "  power  of  the  keys"  was  given 
to  Peter  alone,  solely  for  this  reason; 
the  power  of  "binding  and  loosing" 
on  earth,  was  eivcn  to  the  other  ayios- 
t\cR  with  him.  See  Matt,  xviii.  IS.  The 
only  pre-eminence,  then,  that  Peter 
had  was  the  honor  of  first  opening  the 
doors    of    the    gospel    to    the    world. 


A.  D.  32.] 


CHAPTER  XVI. 


18- 


and  whatsoever  thou  shall  loose  on 
earth,  shall  be  loosed  in  heaven. 

20  Then  "  charged  he  his  disci- 
ples, that  they  should  tell  no  man 
that  he  was  Jesus  the  Christ. 

21  From  ''  that  time  forth  began 

Jesus  to  shew  unto  his   disciples, 

how  that  he  must  go  unto  Jerusa- 

a  Mar.8.:)0.    b  Lu.9.22.  18.31.  24  6,7.  1  Cor. 
15.3,4. 

^  Whatsoevei  thou  shalt  hind,  &c.  The 
phrase  to  hind  and  to  loose  was  often 
u?ed  by  the  Jews.  It  meant  to  prohibit 
and  to  permit.  To  bind  a  thing  was  to 
forbid  it ;  to  loose  it,  to  allow  it  to  be 
done.  Tiius  tlicy  said  about  gathering 
wood  on  the  sabbath  day,  '  The  school 
of  Shammei  bi?tds  it.''' — i.  e.  forbids  it  ; 
"  the  school  of  Hillel  looses  it," — i.  e. 
allows  it.  When  Jesus  gave  this  power 
to  the  apostles,  he  meant  that  whatso- 
ever they /or6;Vf  in  the  church  should 
have  divine  authority  ;  whatever  they 
permitted,  or  commanded,  should  also 
have  divine  authority  —  that  is,  should 
be  bound  or  loosed  in  heaven,  or  meet 
the  approbation  of  God.  They  were  to 
be  guided  infaUibly  in  the  organization 
of  the  church,  1st.  by  the  teaching  of 
Christ,  and  2d.  by  the  teaching  of  the 
Holy  Spirit. 

This  does  not  refer  to  persons,  but  to 
things  —  "'whatsoever,"  not  whosoever. 
It  refers  to  rites  and  cerem.onies  in  the 
church.  Such  of  the  Jewish  customs 
as  they  should  forbid  were  to  be  forbid- 
den ;  and  such  as  they  thought  proper 
to  permit  were  to  be  allowed.  Such 
rites  as  they  should  appoint  in  the  church 
were  to  have  the  force  of  divine  author- 
ity. Accordingly  they  forbid  circum- 
cision and  the  eating  of  things  offered 
to  idols,  and  strangled,  and  blood. 
Acts  XV.  20.  They  founded  the  church, 
and  ordained  its  rites,  as  of  divine  au- 
thority. 

20.  Then  charged,  &c.  That  is,  he 
then  commanded  them.  Mark  (viii.  30.) 
and  Luke  (ix.  21.)  say  (Greek)  that  he 
strictly  or  severely  charged  them.  He 
laid  emphasis  on  it,  as  a  matter  of  much 
importance.  The  reason  of  this  seems 
to  be,  that  his  time  had  not  fully  come; 
he  was  not  willing  to  rouse  the  Jewish 
malice,  and  to  endanger  his  life,  by  hav- 
ing it  proclaimed  that  he  was  the  Mes- 
siah. The  word  Jesus  is  wanting  in 
many  jianuscripts,  and  should  probably  i 


lem,  and  suffer  many  things  of  the 
■elders  and  chief  priests  and  scribes, 
and  be  killed,  and  be  raised  again 
the  third  day. 

22  Then  Peter  took  him,  and  be- 
gan to  rebuke  him,  saying, '  Be  it 
far  from  thee,  Lord  :  this  shall  not 
be  unto  thee. 

1  pity  thyself. 

be  omitted.  '  Then  he  charged  them 
strictly  to  tell  no  man  that  he  was  the 
Christ  or  Messiah.' 

21—23.  See  also  Mark  vii.  31  —  33  ; 
Luke  i.\.  22.  From  that  time  forth. 
This  was  the  first  intimation  that  he 
gave  that  he  was  to  die  in  this  cruel 
manner.  He  had  taken  much  pains  to 
convince  them  that  he  was  the  Mes- 
siah ;  he  saw  by  the  confession  of  Peter 
that  they  were  convinced  ;  and  he  then 
began  to  prepare  their  minds  for  the 
awful  event  which  was  before  him. 
Had  he  declared  this  when  he  first  call- 
ed them,  they  would  never  have  fol- 
lowed him.  Th^ir  minds  were  not  pre- 
pared for  it.  They  expected  a  temporal, 
triumphant  prince,  as  the  Messiah.  He 
first,  therefore,  convinced  them  that 
He  was  the  Christ;  and  then,  with 
great  prudence,  began  to  correct  their 
apprehensions  of  the  proper  character 
of  the  Messiah.  If  Elders.  The  men 
of  the  great  council,  or  Sanhedrim. 
See  Note,  Matt.  v.  7.  If  Chief  Priests 
and  scribes.    See  Note,  Matt.  lii.  7. 

22.  Then  Peter  took  him.  This  may 
mean,  either  to  interrupt  him,  or  to 
take  him  aside,  or  to  take  him  by  the 
hand,  as  a  friend.  This  latter  is  proba- 
bly the  true  meaning.  Peter  was 
strongly  attached  to  him.  He  could 
not  bear  to  think  of  his  death.  He  ex- 
pected, moreover,  that  he  would  be  the 
triumphant  Messiah.  He  could  not 
hear,  therefore,  that  his  death  was  so 
near.  In  his  ardor,  and  confidence, 
and  strong  attachment,  he  seized  him 
by  the  hand  as  a  friend,  and  said,  '"  Be 
it /ar  from  thee."  This  phrase  might 
have  been  translated,  '  God  be  merci- 
ful to  thee  ;  this  shall  not  be  unto  thee.' 
It  expressed  Peter's  strong  desire  that 
it  might  not  be.  The  word  rebuke  here 
means  to  admanish  or  earnestly  to  en- 
treat, as  in  Luke  xvii.  3.  It  does  not 
mean  that  Peter  assumed  authority 
over  Christ ;  but  that  he  earnestly  ex- 


188 


MATTHEW. 


[A.  D.  32 


23  But  he  turned,  and  said  unto 
Peter,  Get  thee  behind  me,  Satan  ; 
"  thou  art  an  offence''  unto  me  :  for 
thou  savourest  not  the  things  that 
be  of  God,  but  those  that  be  of 
men. 

24  Then  said  Jesus  unto  his  dis- 
ciples. If  any"^  man  will  come  after 
me,  let  him  deny  himself,  and  take 
U)  his  cross,  and  follow  me. 

25  For  ■*  v.'hosoever  will  save  his 

life  shall    lose  it :    and  whosoever 

a  2  Sa. 19.22.  J  Ro.14.13.  ec.10.38.  Mar. 
8.34.  Lu.9.23.  14.27.  Ac.]4.22.  1  Th.3.3. 
<iJno.]2.25.   Est.4.14. 


pressed  his  wish  that  it  might  not  he  so. 
Even  this  was  improper.  lie  should 
have  been  submissive,  and  not  have  in- 
terfered. 

23.  Get  thee  behind  me,  Satan.  The 
word  Satan  means  hterally  an  adver- 
sary, or  one  that  opposes  us  in  the  ac- 
complishment of  our  designs.  It  is 
applied  to  the  devil  commonly,  as  the 
opposer  or  adversary  of  man.  But  ihere 
is  no  evidence  that  the  Lord  Jesus 
meant  to  apply  this  term  to  Peter,  as 
signifying  that  he  was  Satan  or  the 
devil,  or  that  he  used  the  term  in  an- 
ger. He  may  have  used  it  in  the  gene- 
ral sense  which  the  word  bore  as  an 
adversary  or  opposer  ;  and  the  meaning 
may  be,  that  such  sentiments  as  Peter 
expressed  then  were  opjjosed  to  him  and 
his  plans.  His  interference  was  im- 
proper. His  views  and  feehngs  stood 
in  the  way  of  the  accomplishment  of 
the  Saviour's  designs.  There  was  un- 
doubtedly a  rebuke  in  this  language  — 
for  the  conduct  of  Peter  was  improper  ; 
btit  the  idea  which  is  commonly  at- 
tached to  it,  and  which,  perhaps,  our 
translation  conveys,  implies  a  more  se- 
vere and  harsh  rebuke  than  the  Saviour 
intended,  and  than  the  language  which 
he  used  would  exp'ress.  If  Thou  art  an 
offence.  That  is,  a  stumbling-block. 
Your  advice  and  wishes  are  in  my  way. 
If  followed,  they  would  prevent  the 
very  thing  for  which  I  came.  IT  Thou 
xavorest  not.  That  is,  thou  thinkest  not. 
You  think  that  those  things  should  not 
be  done,  which  God  wshes  to  be  done. 
You  judge  of  this  matter  as  men  do, 
who  are  desirous  of  honor ;  and  not  as 
God,  who  sees  it  best  that  I  should  die,  to 
vromote  the  groat  interests  of  mankind. 


wi!..  lose  his  life  for  my  sake,  shall 
find  it. 

26  For  what  is  a  man  profited, 
if  he  shall  gain  the  whole  world, 
and  lose  his  own  soul  1  or  '  what 
shall  a  man  give  in  exchange  for 
his  soul  1 

27  For  ^  the  Son   of  man    shall 

come   in  the   glory  of  his  Father, 

with  his  angels,  and  ^  then  he  shall 

reward  every  man  according  to  his 

works. 

ePs.49.7,8.       /Da.7.9,10.    Zec.14.5.    Jude 
14.      g  Re.22.12. 


24 — 28.  This  discourse  is  also  record 
ed  in  Mark  viii.  34 — 38,  Lx.  1,  atid  Luke 
Lx.  23 — 27.  IT  Let  him  de.ty  himself. 
That  is,  let  him  surrender  to  God  his 
will,  affections,  body,  and  soul.  Let 
him  not  seek  his  own  htippi*ness  as  the 
supreme  object,  but  be  willing  to  re- 
nounce all,  and  lay  down  his  life  also, 
if  required.  If  Take  up  his  cross.  Se( 
Note,  Matt.  x.  38. 

25.  IVhosoever  Uiill  save  his  life,  &c 
See  Note,  Matt.  x.  39. 

26.  For  vihat  is  a  man  profited,  &c. 
To  gain  the  whole  world  means  to  pos- 
sess it  as  our  own  —  all  its  riches,  ho- 
nors, and  pleasures.  To  lose  his  own 
sozd  means  to  be  cast  away,  to  be  shut 
out  from  heaven,  to  be  sent  to  hell. 
Two  things  are  implied  by  Christ  in 
these  questions :  1st.  That  they  who  are 
striving  to  gain  the  world,  and  are  un- 
willing to  give  it  up  for  the  sake  of  re- 
ligion, will  lose  their  souls ;  and  2d. 
That  if  the  soul  is  lost,  nothing  can  be 
given  in  exchange  for  it.  or  it  can  never 
afterwards  be  saved.  There  is  no  re- 
demption in  hcll.^ 

27.  For  the  Son  ■>/  man,  &c.  That 
is,  the  Lord  Jesus  Christ  shall  return 
to  judge  the  world.  He  will  come  in 
glory  —  the  glory  of  his  Father  —  the 
majesty  with  which  God  is  accustomed 
to  appear,  and  which  befits  God.  He 
will  be  attended  by  angels.  He  will 
judge  all  men.  If  Reward.  The  wora 
reward  means  recompense,  or  do  justice 
to.  He  will  deal  with  them  according 
to  their  character.  The  righteous  he 
will  reward  in  heaven,  with  glory  and 
happiness.  The  wicked  he  will  send  to 
hell,  as  a  reward  or  recompense  for  their 
evil  works.     This  fai.t,  th£{  he  will  conu. 


A.  D.  32.]  CHAPTER  XVI.  189 

28  Verily  I  say  unto  you,  There    not  taste  *  of  death,  UU  they  see  the 
"be  some  standing  here  which  shall ,  Son  of  man  ccming  in  his  kingdom, 
a  Mar.9.1.  b  He.2.9. 


to  judgment,  he  gives  as  a  reason  why 
we  should  be  willing  to  deny  ourselves 
and  follow  him.  Even  tiiough  now  it 
should  be  attended  with  contempt  and 
suffering,  yet  then  he  will  reward  his 
followers  for  all  their  shame  and  sor 
rows,  and  receive  them  to  his  kingdom 
He  adds  (Mark  viii.  38),  that  if  we  are 
ashamed  of  him  here,  he  will  be  ashamed 
of  us  there.  That  is,  if  we  reject  and 
disown  him  here,  he  will  reject  and  dis- 
own us  there. 

28.  Verily  I  say  unto  you,  &,c.  To 
encouraire  them.  Tie  assured  them  that 
though  Tiis  kingdom  was  now  obscure 
and  despised  —  though  he  was  cast  out 
and  little  known — yet  the  time  was  near 
when  he  should  be  regarded  in  a  differ- 
ent manner,  and  his  kingdom  be  estab- 
lished wnth  great  power.  This  cannot 
refer  to  the  end  of  the  world,  and  there 
is  no  need  of  referring  it  to  the  destruc- 
tion of  Jerusalem.  ^  Taste  of  death. 
That  is,  die.  Before  they  die  they  shall 
see  this.  ^  Son  of  man  coming  in  his 
kingdom.  Mark  and  Luke  have  e.x- 
plamed  this.  Mark  ix.  1.  "  Until  they 
have  seen  the  kingdom  of  God  come 
with  power."  Lukei.x.  27:  "  Till  they 
see  the  kingdom  of  God."  The  mean- 
ing evidently  is,  till  they  should  see  my 
kingdom,  i.  e.  my  church,  now  small, 
feeble,  and  despised,  greatly  enlarged, 
established,  and  spreading  with  great 
rapidity  and  e.xtent.  All  this  was  ac- 
complished. All  these  apostles,  e.vcept 
Judas,  lived  to  see  the  wonders  of  the 
day  of  Pentecost ;  some  of  them,  John 
particularly,  saw  the  Jewish  nation  scat- 
tered, the  temple  destroyed,  the  gospel 
established  in  Asia,  Rome,  Greece,  and 
in  a  large  part  of  the  known  world. 

REMARKS. 

1st.  Men  will  often  judge  far  more 
correctly  about  natural  than  spiritual 
things.  Vs.  1 — 3.  About  natural  ob- 
jects they  are  watchful.  In  them  they 
feel  a  deep  interest.  And  they  svatch  for 
every  sign  that  may  affect  their  interest. 
They  are  too  much  concerned  to  judge 
falsely.  But  they  feel  no  such  interest 
in  religious  things.  Hence  it  happens 
that  men  who  nave  good  sense,  and 
much  wisdom  in  regard  to  wordly  con- 
i"«ni3.  are  exceed'mgly  'oolish  in  regan: 


to  rehgion.  They  often  beUeve  reports 
j  respecting  rehgion,  revivals,  and  mis- 
1  sions,  which  they  would  despise  on  any 
other  subject.  They  read  and  beheve 
newspapers  and  other  pubhcations, 
which  they  would  hold  in  contempt  on 
any  other  topic  but  rehgion. 

2d.  It  is  of  importance  to  watch  the 
sIots  of  the  times.  Ver.  3.  In  the  days 
of  Christ,  h  was  the  duty  of  the  people 
to  look  at  the  evidence  that  he  was  the 
Messiah.  It  was  plain.  It  'is  also  im- 
portant to  look  at  the  signs  of  the  times 
in  which  we  live.  They  are  clear  also. 
Much  is  doing ;  and  the  spread  of  the 
Bible,  the  labors  among  the  heathen, 
the  distribution  of  tracts,  and  perhaps 
above  all,  the  institution  of  sabbath- 
schools — all  betoken  an  eventful  age,  and 
are  an  indication  that  brighter  days  are 
about  to  dawn  on  the  world.  We  should 
watch  these  signs  that  we  may  rejoice, 
that  we  may  pray  with  more  fervor,  and 
that  we  may  do  our  part  to  advance  the 
kingdom  of  God.  Little  cliildren  should 
grow  up  beUeving  that  they  hve  in  an 
important  age,  that  they  enjoy  many 
pecuhar  privileges,  and  that  they  may 
and  must  do  much  to  spread  the  gospel 
through  the  earth.  Even  when  children, 
they  should  pray,  and  they  should  give 
to  benefit  others;  and,  most  of  all,  they 
should  give  thejnselves  to  Christ,  that 
they  may  benefit  others  with  a  right 
spirit. 

3d.  Sinners  should  be  addressed  with 
deep  feeling  and  faithfulness.  Mark  viii. 
12.  Jesus  sighed  deeply.  So  should  we. 
We  should  not  be  harsh,  or  sour,  or 
without  feeling.  We  should  weep  over 
them,  and  pray  for  them,  and  speak  to 
them,  not  as  if  we  were  better  than  they, 
but  with  an  earnest  desire  for  their  sal- 
vation. Comp.  Acts  XX.  31.  Phil,  iii 
18. 

4th.  Men  easily  mistake  plain  in- 
struction. Ver.  7.  And  especially  is 
this  the  case  where  there  is  any  chance 
of  giving  a  worldly  turn  to  the  instruc- 
tion. If  men's  thoughts  —  even  those 
of  Christians  —  were  more  off  from  the 
world,  and  they  thought  less  of  the  sup- 
ply of  their  wants,  they  would  under- 
stand the  truths  of  rehgion  much  better 
than  they  do.     No  man  can  imderstand 


190 


Matthew. 


[A.  D.  32 


the  doctrines  of  religion  aright,  whose 
principal  concern  is  what  he  shall  eat, 
and  drink,  and  wear.  Hence  even 
*  Christians  are  often  strangely  ignorant 
of  the  plainest  truths  of  religion.  And 
hence  the  importance  of  teaching  those 
truths  to  children  before  their  thoughts 
become  engrossed  by  the  world.  And 
hence,  too,  the  importance  of  sabbath- 
schools. 
-  5th.  We  should  not  have  undue  anx- 
iety about  the  supply  of  our  wants. 
Christ  supplied  many  thousands  by  a 
word,  and  he  can  easily  supply  us. 
Vs.  9—12. 

6th.  We  should  learn,  from  his  past 
goodness,  to  trust  him  for  the  future. 
Vs.  9—12. 

7th.  We  should  be  on  our  guard 
against  error.  Ver.  11.  It  is  sly,  art- 
ful, plausible,  working  secretly,  but  ef- 
fectually. We  should  always  be  cau- 
tious of  what  we  believe,  and  examine 
it  by  the  word  of  God.  False  doctrines 
are  often  made  as  much  like  the  truth 
as  possible,  for  the  very  purpose  of  de- 
ceiving. Satan  is  transformed  into  an 
angel  of  light. 

8th.  It  is  important  to  ascertain  our 
views  of  Christ.  Vs.  13 — 15.  It  is  our 
all.  If  we  do  not  think  and  feel  right 
respecting  hiin,  we  cannot  be  safe.  We 
should  often,  then,  ask  ourselves  —  we 
should  ask  one  another — what  we  think 
of  Christ. 

9th.  It  is  our  duty  to  profess  our  at- 
tachment to  Christ.  It  should  be  done 
boldly,  and  always.  Ver.  16.  We 
should  never  be  ashamed  of  him.  And 
to  do  this  we  should  always,  in  our  own 
hearts,  believe  that  he  is  the  Christ,  the 
Son  of  the  living  God. 

10th.  We  should  esteem  it  a  great 
happiness  and  honor  to  be  enabled  thus 
to  show  our  attachment  to  him.  The 
world  may  not  honor  us,  but  God  will, 
and  will  pronounce  us  blessed.  Ver.  17. 

11th.  God  only  reveals  this  to  us. 
Ver.  17.  This  he  does  by  his  word  and 
spirit.  We  should,  then,  search  the 
Bible ;  and  we  should  pray  much  that 
God  would  reveal  his  Son  in  7is,  and 
enable  us  boldly  to  confess  him  before 
men. 

12th.  The  church  is  safe.  Ver.  18. 
It  may  be  small  —  it  may  be  feeble — it 
may  weep  much  —  it  may  be  much  op- 
posed and  ridiculed — it  may  have  mighty 
enemies  —  the  rich  and  the  great  may 
Bet  themselves  against  it — ^but  it  is  safe. 


It  is  founded  on  a  rock.  All  its  ene 
mies  shall  not  overcome  it.  Jesus  has 
promised  it ;  and  in  all  ages  he  has 
shown  that  he  has  remembered  his  pro- 
mise. It  has  not  been  extinct.  It  has 
been  persecuted,  opposed,  ridiculed,  and 
almost  driven  from  the  world;  but  a 
few  have  been  found  who  have  lovet. 
the  Lord ;  and  soon  the  flame  has  kin- 
died,  and  the  church  has  shone  forth 
"  fair  as  the  sun,  clear  as  the  moon,  and 
terrible  as  an  army  with  banners."  So 
it  is  still.  Feeble  churches  may  mourn 
much  —  anxiety  may  abound  —  and  the 
few  pious  people  may  weep  in  secret 
places  —  but  Jesus  hears  their  groans, 
and  counts  their  tears,  and  they  and 
their  church  are  safe.  He  is  their  friend, 
and  all  the  powers  of  hell  shall  not  pre- 
vail against  them. 

13th.  The  importance  of  prudence 
in  delivering  truth.  Ver.  21.  It  should 
be  well-timed.  It  should  be  when  peo- 
ple are  prepared  to  receive  it.  Especi- 
ally is  this  true  of  young  converts. 
They  have  need  of  milk,  and  not  of 
strong  meat.  They  should  not  be  sur- 
prised that  many  doctrines  of  the  Bible 
are  mysterious  now.  But  they  may 
fully  comprehend  them  hereafter.  Pe- 
ter, a  young  convert,  did  not  under- 
stand the  plain  doctrine  that  Jesus  must 
die  for  sin.  Yet  it  was  afterwards  clear 
to  him,  and  most  cordially  he  loved  it. 

14th.  It  is  highly  wicked  and  impro- 
per to  attempt  to  counsel  God,  or  to 
think  that  we  understand  things  better 
than  he  does.  Vs.  22,  23.  His  plan  is 
the  best  plan.  And  though  it  does  not 
fall  in  with  our  views  oi  wisdom,  yet 
we  should  be  still.  It  is  all  wise.  And 
though  what  he  does  we  know  not  now, 
yet  we  shall  know  hereafter. 

15ih.  We  see  what  religion  requires. 
Ver.  24.  We  must  deny  ourselves. 
We  must  submit  to  trials.  We  must 
do  our  duty.  We  must  often  suffer 
persecution.  We  must  be,  in  all  places, 
among  all  men,  and  in  every  employ- 
ment. Christians.  No  matter  what 
may  happen.  Come  poverty,  disease, 
persecution,  death,  it  is  ours  to  take  up 
the  cross  and  do  our  duty.  So  Apos- 
tles, and  Martyrs,  and  the  Saviour  him 
self,  have  gone  before  us.  And  ut 
must  follow  in  their  steps. 

"  Shall  I  be  rarried  to  the  skies 
On  fiowery  beds  of  ease. 
While  otheri  fought  to  win  the  prise, 
And  sailed  through  bloody  seaai 


A.D.  32.J  CHAPTER   XVII.  19» 

CHAPTER  XVH.  I  brother,  and  bringeth  them  up  into 

AND  •=  after  six  days  Jesus  taketh  i  a  high  mountain  apart, 
Peter,   James,  ;ind    John   his ;      2  And  was    transfigured    before 
a  Mar.9.-2,&;c.   Lu.9.38,&c 


Sure  I  must  fight,  if  I  would  reign  ; 

Incre-ise  my  courage,  Lord, 
To  bear  the  cross,  endure  the  shame, 

Supported  by  thy  word." 

16tli.  How  foolish  are  the  men  of  this 
world  !  V'er.  26.  In  a  little  time  how 
worthless  will  be  all  their  wcahh  !  It 
is  gaiiicd  by  anxiety,  and  toil,  and  tears. 
It  never  satisfies.  It  harasses  ihem 
with  constant  care.  It  smooths  no 
wrinkles  on  their  brow,  alleviates  no 
pain  when  they  are  sick,  saves  no  friend 
from  death,  gives  no  consolation  in  re- 
gard to  the  future,  and  may  be  left  at 
any  moment.  Others  will  soon  pos- 
sess, and  perhaps  scatter  in  dissipation, 
what  they  have  obtained  by  so  much 
toil.  See  Ps.  x.vxix.  6.  And  while  they 
scatter  or  enjoy  it,  where  shall  the  soul 
of  him  be,  who  spent  all  his  probation 
to  obtain  it*  Alas!  lost,  lost,  lost! 
— for  ever  lost !  And  no  wealth,  no 
man,  no  devil,  no  angel,  can  redeem 
nim,  or  be  given  for  his  soul.  The 
harvest  will  be  past,  the  summer  end- 
ed, and  he  not  saved.  In  gaining  the 
world,  he  gained  two  things — disap- 
pointment and  trouble  here,  and  an 
eternity  of  wo  hereafter.  How  foolish 
and  wicked  is  man  ! 

17th.  The  righteous  should  rejoice 
that  Jesus  will  come  again  to  our  world. 
He  will  reward  them.  Ver.  27.  He 
will  coine  as  their  friend,  and  they  shall 
ascend  with  him  to  heaven. 

18th.  The  wicked  should  weep  and 
wail  that  Jesus  will  come  again  to  our 
world.  He  will  punish  them  for  their 
crimes.  Ver.  27.  They  cannot  escape. 
See  Rev.  i.  7. 

19th.  It  will  not  be  long  before  he 
will  come.  Ver.  28.  At  any  rate,  it 
will  not  be  long  before  we  shall  meet 
him.  Death  is  near.  And  then  we 
must  stand  before  him,  and  give  an 
account  of  the  deeds  done  in  the  body. 

CHAPTER  XVII. 

1—9.  See  also  Mark  Lx.  2— 10.  Luke 
it.  28—36. 

1.  And  after  six  days.  That  is,  six 
days  from  the  conversation  recorded  in 
tile  last  chapter.  Luke  (ix.  28)  says, 
dboot  an  eight  days  after.     Matthew 


mentions  the  six  days  that  intervened 
between  the  day  ot  the  conversation 
and  the  transfiguration.  Luke  includes 
both  those  days,  and  thus  reckons  eight. 
Besides,  Luke  does  not  pretend  to  fix 
the  precise  time.  In  the  Greek  it  is 
^' ahout  eight  days  after."  '^  Taketh 
Peter,  and  James,  and  John.  These 
three  disciples  were  with  him  also  in 
the  garden  of  Gethsemane.  Mark  xiv. 
33.  He  designed  to  fit  them,  in  an 
eminent  degree,  for  the  work  of  thp 
gospel  ministry,  by  the  previous  man' 
testations  of  his  glory,  and  of  his  ps 
tience  in  suffering.  ^  Into  a  high  moim 
tain  apart.  That  is,  apart  from  the  othei 
disciples.  It  is  commonly  supposed 
that  this  was  mount  Tabor,  a  higii 
mountain  in  Galilee.  The  name  of  the 
mountain  is  not,  however,  mentioned 
in  the  New  Testament.  Luke  adds 
(ix.  28)  that  he  ascended  there  to  pray. 
Our  Saviour  prayed  much.  When  he 
did  it,  he  chose  to  be  alone.  F'or  this 
purpose  he  often  ascended  inountains, 
or  went  into  the  deserts.  There  is 
something  in  the  solitude  and  deep  and 
awful  stillness  of  a  lofty  mountain,  fa- 
vorable to  devotion. 

2.  And  ivas  transf gured  before  them. 
The  word  transfigure  means  to  change 
the ,  appearance,  or  form.  It  does  not 
denote  the  change  of  tli-j  substance  of  a 
thing,  but  simply  of  ils  appearance,  h 
puts  on  a  new  aspect.  What  this  chano-e 
was,  we  are  expressly  told.  1st.  His 
face  shone  as  the  sun ;  that  is,  with  a 
peculiar  brightness.  A  similar  appear- 
ance is  described  respecting  Moses 
when  he  came  down  from  the  mount. 
Ex.  xxxiv.  29,  30.  See  also  Heb.  i.  3, 
where  Christ  is  called  the  brightness  of 
the  glory  of  God  ; — in  the  original  tli" 
splendor,  or  shining,  like  the  brightness 
of  the  sun.  2d.  The  second  change 
was  that  of  his  garments.  They  were, 
white  as  the  light.  Mark  says,  white 
as  snow,  so  as  no  fuller  on  earth  coulu 
whiten  them.  The  word  "fuller" 
means  commonly  one  who  dresses 
cloth,  or  fulls  it,  so  as  to  make  it  more 
thick  and  strong.  Here  it  means  one 
who  bleaches  cloth,  or  makes  it  white  ; 
one  who  cleanses  garmen's,  when  hi 


192 


MATTHEW. 


[A.  D.  32 


them  :  and  his  face  did  shine  as  the 
Bun, "  and  his  raiment  was  white  as 
the  light. 

3  And,  behold,  there  appeared 
unto  them  Moses  and  Elias,  talking 
with  him. 

a  Re.1.16. 

we?~ing  they  become  soiled.  Among 
the  Greeks  that  was  a  distinct  trade. 
Luke  says  white  and  glistering  ;  that  is, 
resplendent,  shining,  or  a  very  bright 
white.  There  is  no  evidence  here  that 
what  ij  commonly  said  of  him  is  true, 
that  hi?  'body  was  so  changed  as  to  show 
what  his  glorified  body  is.  His  body, 
so  far  a,',  the  sacred  writers  inform  us, 
underwei't  no  change.  All  this  splen- 
dor and  ^IfTV  was  a  change  in  appear- 
ajice  only  The  scriptures  should  be 
taken  Jm,»!  as  they  are,  without  any  at- 
tempt to  affix  a  meaning  to  them  which 
the  sacred  writers  did  not  intend.  IT  Rai- 
ment. Clothing.  John  may  refer  to  this 
transfiguration  in  ch.  i.  14,  as  Peter  does 
in  his  Second  Epistle,  i.  16,  17. 

3.  And  behold,  there  appeared  -unto 
them  3Ioses  and  Elias.  Moses,  a  dis- 
tinguished servant  of  God,  by  whom 
the  law  was  given,  and  whose  institu- 
tions typified  the  Messiah.  It  was  par- 
ticularly proper  that  he  should  appear, 
when  his  prophecies  and  types  were 
about  to  be  fulfilled,  and  his  rites  to  be 
done  away.  Efias,  or  Elijah,  a  dis- 
tinguished prophet,  taken  to  heaven 
without  seeing  death.  See  2  Kings  ii. 
11.  Elijah  had  been  honored  eminent- 
ly by  being  thus  translated,  and  still 
more  by  being  made  the  model  of  the 
forerunner  of  the  Messiah.  Matt.  iv. 
5.  Luke  i.  17.  Matt.  xi.  14.  They 
appeared  "in glory  ;"  (Lukeix.  31)  i.  e., 
as  they  are  in  heaven — with  the  glory 
which  the  redeemed  have  there.  ^Talk- 
ing  with  him.  Luke  (ix.  31)  informs  us 
that  they  conversed  about  his  decease 
which  he  should  accomplish  at  Jerusa- 
lem. To  redeemed  spirits,  that  death 
was  an  object  of  intense  interest.  By 
faith  in  that  death,  they  had  been  saved ; 
and  now  that  the  Redeemer  of  man- 
kind was  about  to  die,  it  is  no  wonder 
that  this  was  the  burden  of  his  and  their 
tnoughts. 

Luke  adds  (ix.  32)  that  Peter  and 
they  who  were  with  him  were  heavy 
«ith  sleep.  It  is  not  improbable  that 
th.is  was  in  the  night  •  that  Jcs  '^  was 


4  Then  answered  Peter,  and  said 
unto  Jesus,  Lord,  it  is  good  for  us 
to  be  here:  if  thou  wilt,  let  us  make 
here  three  tabernacles  ;  one  for  thee, 
and  one  for  Moses,  and  one  for  Elias. 

5  While  he  yet  spake,  behold,  a 


engaged  in  prayer ;  and  that  he  had 
permitted  his  weary  followers  to  com- 
pose themselves  to  rest.  It  was  after 
they  were  awaked  that  they  saw  this 
vision.  Probably  the  sudden  splendor, 
the  bright  shining,  aroused  them  from 
sleep. 

4.  Let  us  make — three  tabernacles.  A 
tabernacle  is  a  te7it.  It  was  made  com- 
monly by  fixing  posts  into  the  ground, 
and  stretching  on  them  cloth,  fastened 
by  cords.  See  Notes  on  Isa.  xxxiii.  20. 
In  some  instances,  they  were  made  of 
branches  of  trees  : — a  temporary  shel- 
ter from  the  sun  and  rain,  not  a  perma- 
nent dwelhng.  Peter  was  rejoiced  at 
the  vision,  and  desirous  of  continuing 
it.  He  proposed,  therefore,  that  they 
should  prolong  this  interview,  and  dwell 
there.  Mark  adds,  that  they  knew  not 
what  they  said,  in  proposing  this.  They 
were  frightened,  amazed,  and  rejoiced; 
and,  in  the  ecstasy  of  the  moment,  they 
proposed  to  remain  there. 

5.  ^4  bright  cloud  overshadowed  them. 
The  word  overshzdow  here  means,  ra 
ther  to  be  diff^tsed  or  spread  over  them. 
It  does  not  mean  that  it  made  a  shade. 
A  cloud  was  a  symbol  of  the  divine 
presence.  Thus  God  went  before  the 
Israelites  in  a  cloudy  pillar  —  dark  by 
day,  and  bright  by  night  (Ex.  xiv.  19, 
20.)  he  appeared  on  Mount  Sinai  in  a 
cloud  bright  by  fire  (Ex.  xsiv.  15 — 17) , 
and  a  cloud,  the  symbol  of  the  divine 
presence — called  the  SJtechinah  —  dwelt 
continually  in  the  Most  Holy  place  in 
the  temple.  1  Kings  viii.  10,  11.  Ezek. 
i.  4  ;  X.  4.  When,  therefore,  the  disci- 
ples saw  this  cloud,  they  were  prepared 
to  hear  the  word  of  the  Lord.  If  This 
is  my  beloved  Son-  This  v.-as  the  voicf! 
of  God.  This  was  the  second  time 
that,  in  a  remarkable  manner,  he  had 
declared  this.  See  Matt.  iii.  17.  This 
was  spoken  to  confirm  the  disciples ;  to 
declare  their  duty  to  hear  Christ,  rather 
than  any  other,  and  to  honor  him  more 
than  Moses  and  Elijah  ;  and  to  strength- 
en their  faith  in  him  when  they  should  go 
forth  to  preach  the  gospel,  after  he  wa? 


A.  D.  33.] 

bright  cloud  overshadowed  them  : 
and,  behold,  a  voice  •  out  of  the 
cloud,  which  said.  This  is  my  be- 
loved Son,  in  *  whom  I  am  well 
pleased  :  hear  •  ye  him. 

6  And  when  the  disciples  heard 
it,  they  fell  oa  their  face,  and  were 
sore  afraid, 

7  And   Jesus  came  and  touched 

''  them,  and  said,  Arise,  and  be  not 

afraid. 

a  c.3.17.  Mar.l.ll.  Lu.3.22.  2  PeJ.17. 
6rs.42.1.21.  c  De. 18.15,19.  Ac.3.22,23.  Heb. 
1.1,2;  11.1—3.   d  Da.10.10,18.   Re.1.17. 


CHAPTER  XVII. 


193 


shamefully  put  to  death.  After  this,  it 
was  impossible  for  them  to  doubt  that 
ne  was  truly  the  Son  of  God.  See  2 
Pet.  i.  17.  18. 

6.  They  fell  on  their  face.  They  en- 
tered into  the  cloud ;  or  the  cloud  en- 
veloped them.  Luke  Lx.  34.  They 
were  therefore  afraid.  They  were 
awed  at  the  presence  of  God  ;  and  their 
fears  were  removed  only  by  the  voice 
of  their  beloved  Master.  No  man  car. 
see  God,  and  live.  And  it  is  only  the 
glory  of  God,  as  it  shines  in  the  face  of 
Christ  (see  2  Cor.  iv.  6),  that  mortals 
can  bear. 

9.  Tell  the  vision  to  no  mati.  This 
vision  was  designed  particularly  to  con- 
firm them  in  the  truth  that  he  was  the 
Messiah.  While  he  was  with  them,  it 
was  unnecessary  that  they  should  re- 
late what  they  had  seen.  When  he 
was  crucified,  they  would  need  this  evi- 
dence that  he  was  the  Christ.  Then 
they  were  to  use  it.  There  were  three 
witnesses  of  it — as  many  as  the  law  re- 
quired ;  and  the  proof  that  he  was  the 
Messiah  was  clear.  Be.-ides,  if  they 
had  told  it  then,  it  would  have  provoked 
the  Jews,  and  endangered  his  life.  His 
time  was  not  yet  come.  IT  Visio7i. 
Sight ;  appearance.  What  they  had 
seen  on  the  mount.  IT  Charged  them. 
Gave  them  a  commandment. 

The  sole  design  of  this  transfigura- 
tion was  to  convmce  them  that  he  was 
the  Christ ;  that  he  was  greater  than 
tne  greatest  of  the  prophets;  that  he 
was  the  Son  of  God. 

Mark  adds  (i.\.  10),  they  kept  this 
saying,  questioning  what  the  rising  of 
the  dead  should  mean.  The  Pharisees 
believed  that  the  dead  would  rise  ;  and 
there  is  no  dottbt  that  the  disciples  be  • 
17 


8  And  when  they  had  lift  up 
their  eyes,  they  saw  no  man,  save 
Jesus  only. 

9  And  as  they  came  down  from 
the  mountain,  Jesus  charged  them, 
sayino^.  Tell  the  vision  to  no  man, 
until  the  Son  of  man  be  risen  again 
from  the  dead. 

10  And  his  disciples  asked  him, 
saying.  Why '  then  say  the  scribes 
that  Elias  must  fiist  come? 

11  And  Jesus  answered  and  said 

e  Mal.4.5,G.   c.11.14. 


lieved  it.  But  their  views  were  not 
clear.  And  in  particular,  they  did  not 
understand  what  he  meant  by  his  rising 
from  the  dead.  They  do  not  appear  to 
have  understood,  though  he  had  told 
them  (xii.  40),  that  he  would  rise  after 
three  davs. 

10  —  13.  See  also  Mark  Lx.  11  —  13. 
JVhi/  then  say  the  scribes,  &c.  The 
disciples  appear  to  have  been  satisfied 
now,  that  he  was  the  Messiah.  The 
transfiguration  had  taken  away  all  their 
doubts.  But  they  recollected  that  it 
was  a  common  doctrine  among  the 
Jews  that  Elijah  should  appear  betore 
the  Messiah  came  ;  and  they  did  not 
then  recollect  that  he  had  appeared. 
To  this  difficulty  the  word  then  refers. 
'  We  are  satisfied  that  thou  art  the 
Christ.  But  Elijah  has  not  yet  come 
as  was  expected.  What  '  then,'  if  the 
meaning  of  the  common  opinions  oi  our 
learned  men,  the  scribes  ?  Were  they 
right  or  wrong  in  their  expectation  of 
Elijah  ?'     See  Note,  Matt.  xi.  14. 

11.  Elias  truly  shall  first  come,  ana 
restore  all  lhi7igs.  He  did  not  mean  by 
this  that  Elijah  u^as  yet  to  come,  for  he 
directly  tells  them  that  he  had  come  ; 
but  he  meant  to  aftirm  that  it  was  a 
true  doctrine  which  the  scribes  taught, 
that  Elijah  would  appear  before  the 
coming  of  the  Messiah.  To  restore, 
means  to  put  into  the  former  situation. 
See  Matt.  xii.  13.  Hence  it  means,  to 
heal,  to  correct,  to  put  m  proper  order. 
Here  it  means  that  Elijah  would  put 
things  in  a  proper  state  ;  be  tlic  instru- 
ment of  reforming  the  people  ;  of  re- 
storing them,  in  some  measure,  to  pro- 
per notions  about  the  Messiah,  and  pre- 
paring them  for  his  coming.  Before  the 
coming  of  John,  their  views  were  er- 


194 


MATTHEW. 


[A.  D.  33, 


unto  them,  Elias  truly  shall  first 
come,  and  restore  all  things. 

12  But  I  say  unto  you,  that  Elias 
3  come  already,  and  they  knew 
him  not,  but  have  done  unto  him 
whatsoever  they  listed.  Likewise 
shall  also  the  Son  of  man  suffer  " 
of  them. 

a  c.16.21. 

roneous,  their  expectations  worldly,  and 
their  conduct  exceedingly  depraved. 
He  corrected  many  of  (heir  notions 
about  the  Messiah  (see  Matt,  iii.),  and 
was  the  instrument  of  an  extensive  re- 
formation ;  and  thus  restored  them,  in 
some  degree,  to  correct  notions  of  their 
own  economy  and  of  the  Messiah,  and 
to  a  preparation  for  his  advent. 

12.  Elias  is  come.  That  is,  John  the 
Baptist  has  come,  in  the  spirit  and 
power  of  Elias.  See  Luke  i.  17.  'iThey 
have  done  whatsoever  they  listed.  The 
word  list  is  an  old  English  word,  signi- 
fying to  choose,  to  desire,  to  be  inclined. 
See  John  iii.  8.  It  means,  here,  that 
they  had  done  to  John  as  they  pleased ; 
i.  e.,  they  had  put  him  to  death.  Matt. 
xiv.  10. 

Mark  adds  (ix.  12),  that  Jesus  told 
them  that  it  was  written  of  the  Son  of 
man  ihat  he  must  sutler  many  things, 
and  be  set  at  nought.  This  was  writ- 
ten of  him  particularly  in  the  liii.  chap- 
ter of  Isaiah.  To  be  set  at  nought,  is 
to  be  esteemed  as  worthless,  or  as  no- 
thing ;  to  be  cast  out  and  despised.  No 
prophecy  was  ever  more  strikingly  ful- 
filled.   See  Luke  xxiii.  11. 

14  —  21.  This  narrative,  with  some 
additions,  is  found  in  Mark  L\.  14  —  29, 
and  Luke  ix.  37 — 43. 

14.  And  when  they  were  come  to  the 
multitude.  This  took  place  on  the  day 
following  the  transfiguration.  Luke  Lx. 
37.  This  multitude  was  probably  com- 
posed of  persons  who  had  attended  on 
his  ministry,  and  many- of  whom  were 
his  real  disciples.  With  them,  as  Mark 
(Lx.  15)  informs  us,  were  scribes  ques- 
tionmg  with  them.  That  is,  they  were 
probably  -professedly  making  inquiries 
about  the  Saviour,  but  really  attempt- 
ing to  introduce  their  own  sentinents, 
and  to  draw  them  off  from  him.  They 
probaWy  artfully  asked  them  many 
qucsiions  about  his  birth,  his  family, 
nis  appearance,  his  maimer  of  life,  and 


13  Then  the  disciples  understood 
that  he  spake  unto  them  of  John 
the  Baptist. 

14  And  *  when  they  were  come 
to  the  multitude,  there  came  to  him 
a  certain  man  kneeling  down  to 
him,  and  saying, 

15  Lord,  have  mercy  on  my  son  ; 

h  Mar.9.14,&c.   Lu.9.37,&c. 


his  instructions  —  all  which  were  con- 
trary to  the  general  expectation  respect- 
ing the  Messiah ;  and  they  intended, 
therefore,  to  msinuate  that  such  a  per- 
son could  not  be  the  Christ.  The  peo- 
ple were  persuaded  of  it,  and  it  would 
not  have  done  Xa  have  attacked  their 
opinions  openly,  but  they  attempted  to 
gain  the  same  point  by  sly  insinuations. 
Error  is  always  subtle,  and  often  puts 
on  the  appearance  of  calm  and  honest 
inquiry.  Well  had  he  compared  them 
to  leaven.  Matt.  xvi.  11,  12.  The  mul- 
titude,  seeing  Jesus  coming  down,  left 
the  scribes,  and  ran  to  meet  him. 
(Mark.)  They  were  amazed,  probably 
because  they  had  not  expected  to  see 
him  there.  In  their  joy  at  meeting 
him  in  this  unexpected  manner,  they 
saluted  him  (Mark) ;  i.  e.  they  probably 
prostrated  themselves  before  him,  after 
the  manner  of  salutation  in  eastern 
countries.  See  Note,  Luke  x.  4.  Je- 
sus, seeing  the  scribes  and  their  artfu. 
design,  reproved  them  by  asking  them 
tohy  they  questioned  thus  with  his  disci- 
ples. Mark  ix.  16.  Conscious  of  their 
guilt,  and  their  base  purpose,  they  re- 
turned .  no  answer.  ^  A  certain  man 
kneeling  to  him.  That  is,  saluting  him, 
or  showing  high  regard  for  him.  Note, 
Luke  X.  4.  It  did  not  imply  religious 
homage,  but  merely  high  respect  and 
earnest  entreaty. 

15.  Lord,  have  mercy.  The  word 
Lord  here  means.  Sir,  a  title  of  civility, 
not  implying  divinity.  ^  My  son.  This 
was  an  only  son.  (Luke).  He  was 
possessed  with  a  devil.  This  calamity 
was  attended  with  the  following  symp- 
toms: he  was  lunatic  (see  Note,  Matt, 
iv.  24) ;  he  was  sore  vexed,  i.  e.,  ho 
suffered  greatly,  or  was  greatly  afflict 
ed  ;  he  fell  often  suddenly,  in  the  man- 
ner of  persons  having  epileptic  fits  ;  he 
was  dumb,  that  is,  he  was  dumb  except 
when  the  fit  was  coming  on  him  -foi 
Luke  says,  that  when  tne  spirit  took 


A.  D.  32.] 


CHAPTER  XVII. 


195 


for  he  is  lunatic,  and  sore  Taxed  ; 
for  oft-times  he  falleth  into  the  fire, 
and  oft  into  the  water. 

16  And  I  brought  him  to  thy 
disciples,  and  they  could  not  cure 
him. 

17  Then  Jesus  answered  and 
said,  O  faithless  and  perverse  gene- 


him,  he  cried  suddenly  out ;  he  foamed 
and  gnashed  with  his  teeth,  and  wasted 
away,  or  became  poor  and  emaciated. 
It  lore  him  (Luke),  and  scarcely  de- 
parted from  him,  or  he  had  only  short 
intervals  of  reason ;  for  so  the  passage 
in  Luke,  "bruising  him,  hardly  de- 
parteth  from  him,"  should  be  trans- 
lated. 

16.  And  I  brought  Mm  to  thy  disci- 
ples, &c.  That  is,  not  to  the  apostles, 
for  they  had  power  over  unclean  spirits 
(Matt.  X.  8),  but  to  others  of  his  fol- 
lowers, who  attempted  to  work  mira- 
cles. It  is  probable  that  many  of  his 
disciples  attempted  this,  who  were  not 
personal  attendants  on  his  ministry. 
Mark  ix.  38. 

17.  Then  Jesus  answered  and  said, 
0  faithless  and  perverse  generation ! 
Perverse  means  that  which  is  twisted 
or  turned  from  the  proper  direction ; 
and  is  often  used  of  the  eyes,  when  one 
or  both  are  turned  from  the  natural  po- 
sition. Applied  to  a  generation,  or  race 
of  men,  it  means  that  they  hold  opinions 
turned  or  perverted  from  the  truth,  and 
that  they  were  wicked  in  their  conduct. 
He  applied  this  probably  to  the  Jews, 
and  not  to  his  real  disciples.  ^  How 
long  shall  I  suffer  you  ?  That  is,  how 
long  shall  I  bear  with  you.  How  long 
is  it  necessary  to  show  such  patience 
and  forbearance  with  your  unbelief  and 
perversity.  This  was  not  an  expres- 
sion of  impatience  or  complaint,  so  much 
as  a  reproof  that  Uiey  were  so  slow  to 
believe  that  he  was  the  Messiah,  not- 
withstanding his  miracles,  and  that  even 
his  disciples  so  slowly  learned  to  put 
the  proper  trust  in  him. 

Mark  adds  (ix.  20 — 22)  that  when  he 
that  was  possessed  was  brought,  the 
spirit,  by  a  last  desperate  struggle, 
threw  him  down,  and  tore  him,  and  left 
him  apparently  dead.  He  adds  farther, 
that  the  case  had  existed  during  the 
whole  Ufe  of  his  son,  from  a  child.  This 
was  a  case  of  uncommon  obstinacy. 
The   affliction   was   fixed   and  lasting. 


ration  !  how  long  shall  I  be  with 
you  !  how  long  shall  I  suffer  you '' 
Bring  him  hither  to  me. 

18  And  Jesus  rebuked  the  devil, 
and  he  departed  out  of  him  :  and 
the  child  was  cured  from  that  very 
hour. 

19  Then   came   the   disciples  to 

The  disciples,  seeing  the  obstinacy  of 
the  case;  seeing  him  dumb,  wasted 
away,  torn,  and  foaming  ;  despaired  of 
being  able  to  cure  him.  They  lacked 
the/ai7A  which  was  necessary  ;  doubled 
whether  they  could  cure  him,  and 
therefore  could  not. 

Jesus  said  to  the  father  (Mark  ix.  23), 
"if  thou  canst  believe,  all  things  are 
possible  to  him  that  believeth."  That 
is,  this  cure  shall  be  effected,  if  you 
have  faith.  Not  that  his  faith  would 
give  Jesus  the  power  to  heal  him,  but 
it  would  render  it  proper  that  he  should 
exert  that  power  in  his  favor.  In  this 
way,  and  in  this  only,  are  all  things 
possible  to  believers. 

The  m'an  had  faith.  Mark  ix.  24. 
The  father  came,  as  a  father  should  do, 
weeping,  and  praying  that  his  faith 
might  be  increased,  so  as  to  make  it 
proper  that  Jesus  should  interpose  in  his 
behalf,  and  save  his  child. 

Help  my  unbelief  (Mark  ix.  24).  This 
was  an  expression  of  humility.  If  my 
faith  is  defective,  supply  what  is  lack- 
ing. Help  me  to  overcome  my  unbe- 
lief Let  not  the  defect  of  my  faith  be 
in  the  way  of  this  blessing. 

18.  And  Jesus  rebuked  the  devil. 
The  word  rebuke  has  the  combined 
force  of  reproving  and  commanding. 
He  reproved  him  for  having  afflicted  the 
child,  and  he  commanded  him  to  come 
out  of  him.  Mark  (Lx.  25)  has  recorded 
the  words  which  he  used — words  im- 
plying reproof  and  command  :  "  Thou 
dumb  and  deaf  spirit,  I  charge  thee 
come  out  of  him,  and  enter  no  more 
into  him."  And  the  spirit  cried,  and 
with  a  mighty  convulsion  came  out, 
leaving  him  apparently  dead.  Jesus 
lifted  him  up  by  the  hand  (Mark),  ar.d 
gave  him  to  his  father  (Luke.) 

19.  Then  came  the  disciples,  &c. 
This  inquiry  was  made  in  some  house 
to  which  they  retired  near  the  place 
where  the  miracle  was  performed. 
(Mark)  Jesus  told  them,  in  reply 
that  i    was  because  of  their  unbelief 


196 


MATTHEW. 


[A.  D.  35J 


Jesus  apart,  and  said,  Why  could 
not  we  cast  him  out  ■? 

20  And  Jesus  said  unto  them, 
Because  of  your  unbelief:  "  for 
verily  I  say  unto  you,  if '  je  have 
faith  as  a  grain  of  mustard-seed,  ye 
shall  say  unto  this  mountain,  Re- 
move hence  to  yonder  place,  and  it 
shall  remove  ;  and  nothing  shall  be 
impossible  unto  you. 

«  He.3.19.  b  c.21.21.  Mar.11.23.  Lu.17.6. 
1  Cor.  13.2. 

that  they  had  not  been  able  to  cast  him 
out.  They  were  appalled  by  the  diffi- 
culty of  the  case,  and  the  obstinacy  of 
tbe  disease.  Their  faith  would  not 
have  made  it  more  easy  for  God  to 
work  this  miracle,  but  such  was  his 
will  ;  such  the  way  in  which  he  work- 
ed miracles,  that  he  required  faith  in 
those  '^'ho  were  the  instruments. 

20.  As  a  grain  of  mustard  seed.  See 
Note,  Matt  xiii.  31,  32.  The  mustard 
seed  was  the  smallest  of  all  seeds.  It 
has  been  supposed  by  some,  therefore, 
that  he  meant  to  say,  if  ye  have  the 
smallest  or  feeblest  faith  that  is  genu- 
ine, ye  can  do  all  things.  The  mustard 
seed  produced  the  largest  of  all  herbs. 
It  has  been  supposed  by  others,  there- 
fore, to  mean,  if  you  have  increasing, 
expanding,  enlarged  faith,  growing  and 
strengthening  from  small  beginnings, 
you  can  perform  the  most  difficult  un- 
dertaking. There  is  a  principle  of  vi- 
tality in  the  grain  of  seed  stretching  for- 
ward to  great  results,  which  illustrates 
the  nature  of  faith.  Your  faith  should 
be  like  that.  This  is  probably  the  true 
meaning.  IT  Ye  shall  say  unto  this 
mounlaiji,  &c.  Probably  he  pointed  to 
a  mountain  near,  to  assure  them  if  they 
had  such  faith,  they  might  accomplish 
the  most  difficult  undertakings — things 
ihat  at  first  would  appear  impossible. 

21.  Hovjbeit,  this  kind,  &.C.  This 
iind  means  this  kind  of  devils ;  this 
species  of  possession.  Where  they 
nave  had  long  possession  ;  where  they 
produce  such  painful,  and  fixed,  and 
alarming  eflfects,  they  can  be  expelled 
only  in  connexion  with  prayer  and  fast- 
ing. IT  Goeth  Jtot  out,  but  ht/  prayer 
t7id  fasting.  That  is,  in  order  to  work 
miracles  of  this  kind,  to  cast  out  devils 
in  cases  so  obstinate  and  dreadful  as 
this,  faith  of  the  highest  kind  is  neces- 


21  Howbeit  this  kind  goeth  not 
out,  hut  by  prayer  and  fasting. 

22  And  "^  while  they  abode  in 
Galilee,  Jesus'said  unto  them,  The 
Son  of  man  shall  be  betrayed  into 
the  hands  of  men  ; 

23  And  they  shall  kill  him,  and 
the  third  day  he  shall  be  raised 
again.  And  they  were  exceeding 
sorry. 

cc.16.21.  20.17.  Mar.8.31.  9.30,31.  10.33 
Lu.9.22,44.  18.31.  24.6,26,46. 


sary.  That  faith  is  produced  and  kept 
vigorous  only  by  much  prayer,  and  by 
such  abstinence  from  food  as  fits  the 
mind  for  the  highest  exercises  of  reh- 
gioa,  and  leaves  it  free  to  hold  commu- 
nion with  God. 

22,  23.  See  also  Mark  ix.  30—33. 
Luke  L\.  43 — 45.  And  while  they  abode 
in  Galilee.  Gahlee,  the  northern  part 
of  Palestine.  See  Note,  Matt.  ii.  22. 
■f  The  Son  of  man  shall  be  betrayed, 
&c.  To  betray,  means  to  deliver  up 
in  a  treacherous  manner.  This  was 
done  by  Judas  Iscariot,  called  for  that 
the  traitor.  Matt.  xxvi.  14—16,  47— 
50.  A  traitor,  or  betrayer,  is  one  who 
makes  use  of  confidence  reposed  in  him 
for  the  purpose  of  delivering  him  up  who 
puts  that  confidence  in  him  to  the  hands 
of  enemies. 

23.  And  they  shall  kill  him — and  he 
shall  be  raised  agai7i.  See  Matt.  xii. 
40.  Mark  and  Luke  add,  that  they 
understood  not  that  saying,  and  it  was 
hid  from  them,  and  they  were  afraid  to 
ask  him.  The  reasons  of  tiiis  may 
have  been,  1st.  They  were  strongly  at- 
tached to  him,  and  were  exceedingly 
sorry  (Matthew)  at  any  intimation  that 
he  was  soon  to  leave  them.  They 
learned  with  great  slowness  and  reluc- 
tance, therefore,  that  he  was  to  be 
treated  in  this  manner.  2d.  They  were 
not  v>illing  to  believe  it.  They  knew 
he  was  the  Messiah.  But  they  sup 
posed  that  he  was  to  be  a  distinguished 
prince,  and  was  to  restore  the  kingdom 
to  Israel.  Acts  i.  6.  But  to  be  be 
trayed  into  the  hands  of  his  enemies, 
and  be  put  to  death,  appeared  to  them 
to  be  frustrating  all  these  expectations. 
3d.  Though  what  he  said  was  plain 
enough,  yet  they  did  not  understand  it 
— they  could  not  see  how  he  could  be 
the  Messiah,  and  yec  be  put  to  death  in 


A.  D.  32.] 


CHAPTER  XVII. 


197 


1114  And  when  they  were  come 
fo  Capernaum,  they  that  received  * 
tribute-mone?/  came  to  Peter,  and 
said,  Doth  not  your  master  pay 
tribute  1 

25  Hesaith,  Yes.  And  when  he 
was  come  .into  the  house,  Jesus  pre- 
vented him,  saying,  What  thinkest 
thou,  Simon  1  of  whom  do  the 
kings  of  the  earth  take  custom  or 
tribute  1  of  their  own  children,  or 
of  strangers? 

1  didrackma,  in  value  lad.  Ex.38.26. 


this  manner.  Nor  did  they  understand 
!t  fully  till  after  the  resurrection. 

24 — 27.  And  when  they  were  come  to 
Capernaum.  See  Note,  Matt.  iv.  13. 
IT  They  that  received  tribute.  In  tne 
original  this  is,  they  who  received  the 
tteo  drachma.  The  drachm  was  a  Gre- 
cian coin,  worth  about  twelve  and  a 
half  cents  of  our  money.  This  tribxUe, 
consisting  of  those  two  drachms,  was 
not  paid  to  the  Roman  government,  but 
to  the  Jewish  collectors  for  the  use  of 
the  temple  service.  It  was  permitted  in 
the  law  of  Moses  (see  Ex.  xxx.  11 — 16), 
that  in  numbering  the  people,  half  a 
shekel  should  be  received  of  each  man 
for  the  services  of  religion.  This  was 
in  addition  to  the  tithes  paid  by  the 
whole  nation,  and  seems  to  have  been 
considered  as  a  voluntary  offering.  It 
was  devoted  to  the  purchase  of  animals 
for  the  daily  sacrifice  ;  wood,  flour, 
salt,  incense,  &c.,  for  the  use  of  the 
temple.  Two  drachms  were  about 
equal  to  half  a  shekel.  IT  Doth  not  your 
master  pay  tribute  ?  This  tribute  was 
voluntary  ;  and  they  therefore  asked 
him  whether  he  was  in  the  habit  of 
paying  taxes  for  the  support  of  the  tem- 
ple. Peter  replied,  that  it  was  his 
custom  to  pay  all  the  usual  taxes  of  the 
nation. 

25.  Jesus  prevented  him.  That  is, 
Jesus  commenced  speaking  before  Peter, 
or  spoke  before  reter  Uad  told  him 
what  lie  had  said.  This  implies  that 
'.hough  not  present  with  Peter  when  he 
gave  tlie  answer,  yet  Jesus  was  ac- 
quainted with  what  he  had  said.  ^  Pre- 
vent. To  go  before,  or  precede.  It 
did  not  mean,  as  it  now  does  with  us, 
'o  hinder,  or  obstruct.  See  the  same 
use  of  the  word  in  Ps.  lix.  10 ;  Ixxix.  8 ; 
17* 


26  Peter  saith  unto  him.  Of 
strangers.  Jesus  saith  unto  him, 
Then  are  the  children  free. 

27  Notwithstanding,  lest  we 
should  offend  "  them,  go  thou  to 
the  sea,  and  cast  a  hook,  and  take 
up  the  fish  that  first  cometh  up ; 
and  when  thou  hast  opened  his 
mouth,  thou  shalt  find  "  a  piece  of 
money  ;  that  take,  and  give  unto 
them,  for  me  and  thee. 

aRo.14.21.  15.1-3.  2Cor.6.3.  ■^  a  stater, 
which  was  half  an  ounce  of  silver. 


Ixxxviii.  13  ;  1  Thess.  iv.  15  ;  Ps.  cxix. 
148.  IT  Of  whom  do  the  kings  of  the 
earth,  &-C.  That  is,  earthly  kings. 
IT  Their  own  children.  Their  sons ; 
the  members  of  the  family.  If  Or  of 
strangers?  The  word  strangers  does 
not  mean  foreigners,  but  those  who 
were  not  their  own  sons,  or  members 
of  their  family.  Peter  replied  that  tri- 
bute was  collected  of  those  out  of  their 
own  family.  Jesus  answered,  then  are 
the  children,  or  sons  of  the  kings  free; 
i.  e.  taxes  are  not  required  of  them. 
The  meaning  of  this  may  be  thus  ex- 
pressed :  '  Kings  do  not  tax  their  own 
sons.  This  tribute  money  is  taken  up 
for  the  temple  service  ;  i.  e.,  the  service 
of  7/17/  Father.  I,  therefore,  being  the 
So7iof  God,  for  whom  this  is  taken  up, 
cannot  be  lawfully  required  to  pay  this 
tribute.' 

27.  Notwithstanding,  lest  lue  should 
offend  them.  That  is,  lest  they  should 
think  that  we  despise  the  temple  and 
its  service,  and  thus  provoke  needless 
opposition,  though  we  are  not  under 
obligation  to  pay  it,  yet  it  is  best  to  pay 
it  to  them.  If  Go  to  the  sea.  This 
was  at  Capernaum,  on  the  shore  ot  the 
sea  of  Tiberias.  If  Thou  shalt  find  a 
piece  of  money.  In  the  original,  thou 
shalt  find  a  slater,  a  Roman  silver  coin 
of  the  value  of  four  drachms,  or  one 
shekel,  and  of  course  sufficient  to  pay 
the  tribute  for  two,  himself  and  Peter. 
In  whatever  way  this  is  regarded,  it  is 
proof  that  Jesus  was  possessed  of  di- 
vine attributes.  If  he  knew  that  the 
first  fish  that  came  up  would  have  such 
a  coin  in  his  mouth,  it  was  proof  of  om- 
niscieTice.  If  he  created  the  com  tor  the 
occasion,  and  placed  it  there,  then  il 
was  proof  of  divino  power.    The  for 


fJ8 


MATTHEW. 


[A.  D.  32. 


mer  is  the  most  probable  supposition.  It 
IS  by  no  means  absurd  that  ajisk  should 
have  swallowed  a  silver  coin.  Many  of 
them  bite  eagerly  at  any  thing  bright, 
and  would  not  hesitate,  therefore,  at 
swallowing  a  piece  of  money. 

REMARKS. 

1st.  Secret  prayer  should  be  practised 
alone,  or  apart  from  others.  Ver.  1. 
Christ  often  went  into  deserts,  and  on 
mountains,  that  he  might  be  by  him- 
self This  should  be  done:  1.  To 
avoid  the  appearance  of  ostentation. 
8.  Pride  is  easily  excited,  when  we 
know  that  others  hear  us  pray.  Every 
one  should  have  some  place — some 
closet  —  to  which  he  may  retire  daily, 
with  the  assurance  that  none  sees  him 
but  God.     See  Notes  on  ch.  vi.  6. 

2d.  In  such  seasons,  we  shall  meet 
God.  Ver.  2.  It  was  in  such  a  sea- 
son that  the  divine  favor  was  peculiarly 
shown  to  Christ.  Then  the  transfigura- 
'ion  took  place — the  brightest  manifes- 
tation of  his  glory  that  ever  occurred  on 
earth.  So  the  clearest  and  most  pre- 
cious manifestations  of  the  love  and 
glory  of  God  will  be  made  to  us  in 
prayer. 

3d.  We  see  the  great  glory  of  Christ. 
Ver.  2.  No  such  favor  had  been  grant- 
ed to  any  prophet  before  him.  We  see 
the  regard  in  which  he  was  held  by 
Moses  and  Elias — among  the  greatest 
of  the  prophets.  We  see  the  honor 
vyhich  God  put  on  him,  exalting  him 
far  above  them  both.  Ver.  5.  The 
glory  of  heaven  encompasses  the  Lord 
Jesus,  and  all  its  redeemed  pay  him 
reverence.  In  him  the  divine  nature 
shines  illustriously  ;  and  of  him  and  to 
him  the  divinity  speaks  in  glory,  as  the 
only  begotten  Son  of  God. 

4th.  It  is  right  to  have  particular  af- 
fection for  some  Christians  more  than 
others,  at  the  same  time  that  we  should 
love  them  all.  Christ  loved  all  his 
disciples  ;  but  he  admitted  some  to  pe- 
culiar friendship  and  favors.  Ver.  1. 
Some  Christians  may  be  more  conge- 
nial to  us  in  feeling,  age,  and  education, 
than  others  ;  and  it  is  proper,  and  may 
be  greatly  to  our  advantage,  to  admit 
them  among  our  peculiar  friends. 

5th.  The  death  of  Jesus  is  an  ob- 
ject of  great  interest  to  the  redeemed. 
Moses  and  Elias  talked  of  it.  Luke 
jc.  31.  Angels  also  desire  to  look  into 
.his  great  subject.  1  Pet.  i.  12.  By 
that  death,  all  the  redeemed  are  saved ; 


and  in  that  death  the  angels  see  the 
most  signal  display  of  the  justice  and 
love  of  God. 

6th.  Christians  should  delight  to  be 
where  God  has  manifested  his  glory. 
The  feeling  of  Peter  was  natural.  Ver. 
4.  His  love  of  the  glorious  presence  of 
Christ  and  the  redeemed  was  right. 
He  erred  only  in  the  manner  of  mani- 
festing that  love.  We  should  always 
love  the  house  of  prayer — the  sanctu- 
ary— and  the  place  where  Christ  has 
manifested  himself  as  peculiarly  glo- 
rious and  precious  to  our  souls,  or  as 
peculiarly  our  Friend  and  Deliverer. 

7th.  We  need  not  be  afraid  of  the 
most  awful  displays  of  deity,  if  Christ 
be  with  us.  Ver.  7.  Were  we  alone, 
we  should  fear.  None  could  see  God 
and  live ;  for  he  is  a  consuming  fire, 
ligb.  xii.  29.  But  with  Jesus  for  oui 
friend  we  may  go  confidently  down  to 
death ;  we  may  meet  him  at  his  awful 
bar;  we  may  dwell  in  the  full  splen 
dors  of  his  presence  to  all  eternity. 

8th.  Saints  at  death  are  taken  to 
happiness,  and  live  now  in  glory.  Ver. 
3.  Moses  and  Elias  were  not  created 
anew,  but  came  as  they  were.  They 
came  from  heaven  and  returned  thither. 
The  spirits  of  all  men  live,  therefore 
in  happiness  or  wo  after  the  body  i? 
dead. 

9th.  It  is  not  unreasonable  to  sup 
pose  that  saints  may  have  some  know 
ledge  of  what  is  done  here  on  earth. 
Moses  and  Elias  appear  to  have  beer, 
acquainted  with  the  fact  that  Jesus  wa? 
about  to  die  at  Jerusalem. 

10th.  The  scriptures  will  be  fulfilled. 
The  fulfilment  may  take  place  when 
we  little  know  it ;  or  in  events  that  we 
should  not  suppose  were  intended  for  a 
fulfilment.     Ver.  12. 

11th.  Erroneous  teachers  will  endea- 
vor to  draw  us  away  from  the  truth. 
Mark  ix.  14.  They  will  do  it  by  art, 
and  caution,  and  the  appearance  of 
calm  inquiry.  We  should  always  be 
on  our  guard  against  any  teachers  ap- 
pearing  io  call  in  question  what  Chnst 
has  plainly  taught  us. 

12th.  Mark  ix.  15.  Christ,  in  his 
word,  and  by  his  spirit,  is  a  safe  teacher. 
When  men  are  suggesting  jilausible 
doubts  about  doctrine,  or  attempting 
to  unsettle  our  minds  by  cavils  and  in- 
quiry, we  should  Isave  them,  and  ap' 
ply  by  prayer,  ana  "by  searching  the 
Bible,  to   Christ,   ths  great  Prophet, 


4.D.32.J  CHAPTER  XVIII. 

CHAPTER  X^  III. 


199 


4 


T  °  the   same   time   came   the 
disciples  unto  Jesus,  saying, 


who  is  the  way,  the  truth,  and  the 
life. 

13th.  Parents  should  be  earnest  for 
ti.e  welfare  of  their  children.  Ver.  15. 
[t  is  right  for  them  to  pray  to  God  in 
times  ot  sickness,  lliat  he  would  heal 
(hem.  Miracles  are  not  to  be  expected  ; 
but  God  only  can  bless  the  ineans 
which  parents  use  for  their  sick  and 
afflicted  children. 

14th.  Parents  may  do  much  by  faith 
and  prayer  for  their  children.  Here  the 
iaith  of  the  parent  was  the  means  of 
saving  the  life  of  the  cliild.  Ver.  14 — 
18.  So  the  faith  of  parents  —  a  faith 
producing  diligent  instruction;  a  holy 
example,  and  much  prayer,  may  be  the 
means  of  saving  their  souls.  God  will 
not  indeed  save  them  o?i  account  of  the 
faith  of  the  parent ;  but  the  holy  life  of 
a  father  and  mother  may  be  the  means 
of  training  up  their  children  for  heaven. 

15th.  It  is  proper  to  pray  to  Jesus  to 
increase  our  faith.  Mark  ix.  24.  We 
may  be  sensible  of  our  unbelief;  may 
feel  that  we  deserve  condemnation,  and 
that  we  deserve  no  favor  that  is  usually 
bestowed  on  faith  ;  but  we  may  come 
to  him,  and  implore  of  him  an  increase 
of  faith,  and  thus  obtain  the  object  of 
our  desires. 

16ih.  Our  unbelief  hinders  our  doing 
much  that  we  might  do.  Ver.  20.  We 
shrink  from  great  ditficulties,  we  fail  in 
great  duties,  because  we  do  not  p\it  con- 
fidence in  God,  who  is  able  to  help  us. 
The  proper  way  to  live  a  life  of  religion 
and  peace,  is  to  do  just  what  God  re- 
quires of  us,  depending  on  his  grace  to 
aid  us. 

17th.  We  see  the  proper  way  of  in- 
creasing our  faith.  Ver.  21.  It  is  by 
much  prayer  and  self-denial,  and  fast- 
ing. Faith  is  a  plant  that  never  grows 
in  an  uncultivated  soil,  and  is  never 
luxuriant,  unless  it  is  often  exposed 
to  the  beams  of  the  Sun  of  righteous- 
ness. 

ISih.  It  is  right  to  weep  and  mourn 
over  the  death  of  Jesus.  Ver.  23.  It 
was  a  cruel  death.  And  we  should 
mourn  that  our  best  Friend  passed 
through  such  suHerings.  Yet  we  should 
rather  mourn  that  our  sins  were  the 
■jause  ot  such  bitter  sorrows  ;  and  that 


Who  is  the  greatest  in  the  kingdom 
of  heaven  ] 

a  JVIar.9.33,&c.  Lu.9.46,&;c.  22.24,ic 

but  for  our  sins,  and  the  sins  of  the 
rest  of  mankind,  he  might  have  been 
always  happy. 

"  'Twas  you,  my  sins,  my  cruel  sins, 
His  chief  Idiinentois  were. 
Each  of  uiy  Climes  became  a  nail, 
And  unbelief  the  spear. 

'Twas  you  that  pulled  the  vengeance  down 

Upon  his  guiUless  head. 
Breakfl)reak,  my  heart!  O  burst,  mine  eyes. 

And  let  my  sorrows  bleed," 

19th.  At  the  same  time,  we  should 
rejoice  that  God  made  his  death  the 
source  of  the  richest  blessings  that  ever 
descended  on  mankind.  He  rose  and 
brought  life  and  immortaUly  to  light. 
Ver.  23. 

20th.  We  should  comply  with  all  the 
requirements  of  the  laws  of  the  land,  if 
not  contrary  to  the  law  of  God.  It  is 
important  that  governments  should  be 
supported.  Ver.  25.  See  also  Rom. 
xiii.  1 — 7. 

21st.  We  should  also  be  willing  to 
contribute  our  just  proportion  to  the 
support  of  the  institutions  of  religion. 
The  tribute  which  Jesus  paid  here  by  a 
miracle  was  for  the  support  of  religion 
in  the  temple.  Ver.  24 — 27.  Jesus 
understood  of  how  much  value  are  the 
institutions  of  religion  to  the  welfare  of 
man.  He  worked  a  miracle,  therefore, 
to  make  a.  voluntary  offering  to  support 
religion.  Religion  promotes  the  purity, 
peace,  intelligence,  and  order  of  the 
community,  and  every  man  is  therefore 
under  obligation  to  do  his  part  towards 
its  support.  If  any  man  doubts  this, 
he  has  only  to  go  to  the  places  where 
there  is  no  religion  —  among  scoffers, 
and  thieves,  and  adulterers,  and  pros- 
titutes, and  pickpockets,  and  drunkards. 
No  money  is  ever  lost  that  goes  in  any 
way  to  suppress  these  vices. 

CHAPTER  XVIII. 

1—6.  See  also  Mark  ix.  33—41, 
Luke  ix.  46 — 50.  Who  is  the  greatest 
ill  the  kingdom  of  heaven  ?  By  the  king- 
dom of  heaven  they  meant  the  kingdom 
which  they  supposed  he  was  about  to 
set  up — his  kingdom  as  the  Messiah. 
They  asked  the  question  because  they 
supposed,  in  accordance  with  the  com 


200 


MATTHEW. 


LA.  D.  32 


2  And  Jesus  called  a  little  child 
unto  him,  and  set  him  in  the  midst 
of  them, 

3  And  said.  Verily  I  say  unto 
you,  except  ye  be  converted,"  and  be- 
come as  little  children,  *  ye  shall  not 
enter  into  the  kingdom  of  heaven. 

a  Ps.51.10-13.  Jno.3.3.  b  1  Cor.14.20.  1  Pe. 
2.2. 

mon  expectation  of  the  Jews,  that  he 
was  about  to  set  up  a  temporal  kingdom 
of  great  splendor ;  and  they  wished  to 
know  who  should  have  the  principal 
offices  and  posts  of  honor  and  profit. 
-This  was  among  them  a  frequent  sub- 
ject of  inquiry  and  controversy.  Mark 
(ix.  34)  informs  us  that  they  had  had  a 
dispute  on  this  subject  in  the  way.  Je- 
sus, he  says,  inquired  of  them  what 
tliey  had  been  disputing  about.  Luke 
lix.  47)  says  that  Jesus  perceived  the 
thought  of  their  heart : — an  act  imply- 
ing omniscience,  for  none  can  search 
the  heart  but  God.  Jer.  xvii.  10.  The 
disciples,  conscious  that  the  subject  of 
their  dispute  was  known,  requested 
Jesus  to  decide  it.  Pvlatt.  xviii.  1.  They 
were  at  first  silen'  through  shame 
(Mark),  but  perceiving  that  the  subject 
oi  their  dispute  was  known,  they  came, 
as  Matthew  states,  and  referred  the 
matter  to  him  for  his  opinion. 

2,  3.  Except  ye  he  converted.  The 
word  "converted,"  means  changed,  or 
turned.  It  means  to  change  or  turn 
from  one  habit  of  life,  or  set  of  opinions, 
to  another.  James  v.  19.  Luke  xxii. 
32.  See  also  Matt.  vii.  6 ;  xvi.  23, 
Luke  vii.  9,  &c.,  where  the  same  word 
is  used  in  the  original.  It  is  sometimes 
referred  to  that  great  change  called  the 
new  birth,  or  regeneration  (Ps.  li.  13. 
Isa.  Ix.  5.  Acts  iii.  19),  but  not  always. 
It  is  a  general  word,  meaning  any 
change.  The  vforA  regeneration  Aenoles 
a  particular  change — the  passing  from 
death  to  life.  The  phrase,  "  except  ye 
be  converted,"  does  not  imply  of  ne- 
cessity that  they  were  not  Christians 
before,  or  had  not  been  born  again.  It 
means  that  their  opinions  and  feelings 
about  the  kingdom  of  the  Messiah  must 
be  changed.  They  had  supposed  that 
he  was  to  be  a  temporal  prince.  They 
expected  he  would  reign  as  other  kings 
did.  They  supposed  he  would  have  his 
great  officers  of  state,  as  other  mon- 
ftrchs  liad.   And  they  were  ambitiously 


4  Whosoever  therefore  shall  hum 
ble  himself*  as  this  little  child,  the 
same  is  greatest  in  the  kingdom  of 
heaven. 

5  And  whoso  shall  receive  one 
such  little  ''  child  in  my  name,  re- 
ceiveth  me. 

cLu.l4.]l.  Ja.4.10.    d  Matt.  10.42. 


inquiring  who  should  hold  the  highesi 
offices.  Jesus  told  them  they  were 
wrong  in  their  views  and  expectations. 
No  such  things  would  take  place.  From 
these  notions  they  must  be  turned, 
changed,  or  converted,  or  they  could  have 
no  part  in  his  kingdom.  These  ideas 
did  not  fit  at  all  the  natitre  of  his  king- 
dom. IT  And  become  as  little  children. 
Children  are,  to  a  great  extent,  desti- 
tute of  ambition,  pride,  and  haughti- 
ness. They  are  characteristically  hum- 
ble and  teachable.  By  requiring  his 
disciples  to  be  like  them,  he  did  not  in 
tend  to  express  any  opinion  about  the 
native  moral  character  of  children,  but 
simply  that  iVj  these  respects  they  should 
become  like  them.  They  should  lay 
aside  their  ambitious  views,  and  pride, 
and  be  willing  to  occupy  their  proper  sta- 
tion— a  very  lowly  one.  Mark  says  (ix 
35)  that  Jesus,  before  he  placed  the  httle 
child  in  the  midst  of  them,  told  them  thai 
"  if  any  man  desire  to  be  first,  the  same 
shall  be  last  of  all,  and  servant  of  all." 
That  is,  he  shall  be  the  most  distinguish- 
ed Christian  who  is  the  most  humble, 
and  who  is  willing  to  be  esteemed  hast, 
and  last  of  all.  To  esteem  ourseh  js  as 
God  esteems  us,  is  humility.  And  it 
cannot  be  degrading  to  think  c  f  our 
selves  as  we  are.  But  pride,  or  an  at 
tempt  to  be  thought  of  more  import- 
ance than  we  are,  is  foohsh,  wicked, 
and  degrading. 

4.  The  greatest,  «&c.  Thai  is,  shall 
be  the  most  eminent  Christ ',un  :  shalf 
have  most  of  the  true  spirit  of  religion. 

5.  And  whoso  shall  receive  one  such 
little  child.  That  is,  whoso  shall  re- 
ceive and  love  one  with  a  spirit  hke 
this  child — one  who  is  humbie,  meek, 
unambitious,  or  a  real  Christian.  ^  In 
my  name.  As  a  ibllower  of  me  ;  or  be 
cause  he  is  attached  to  me.  Whoso 
receives  one  possessed  of  my  spirit,  and 
who,  because  he  lias  that  spirit,  love* 
him,  loves  me  also.  The  word  "  re- 
ceive" means  to  approve,  love,  orlreal 


A.  D.32.] 


CHAPTER  XVIII. 


201 


6  But  whoso  shall  offend  "  one 
of  these  little  ones  which  believe  in 
me,  it  were  better  for  him  that  a 
millstone  were  hanged  about  his 
neck,  and  that  he  were  drowned  in 
the  depth  of  the  sea. 

7  VVoe  unto  the  world  because 
of  offences  !  for  *  it  must  needs  be 
that  offences  come;  but  '  woo  to 
that  man  by  whom  the  offence 
Cometh ! 

aMar.9.42.  Lu. 17.1,2.  6  lCor.11.19.  Jude 
4.      c  Jude  11. 

with  kindness;  to  aid  in  the  time  of 
need.     See  Matt.  xxv.  35 — 40. 

Mark  (Lx.  38)  and  Luke  (Lx.  49)  add 
a  conversation  that  took  place  on  this 
occasion,  that  has  been  omitted  by  Mat- 
thew. John  told  iiim  that  they  had 
seen  one  castins;  out  devils  in  his  name, 
and  they  forbade  Iiim,  because  he  fol- 
lowed not  with  them.  Jesus  rephed 
that  he  should  not  have  been  forbidden, 
for  there  was  no  one  who  could  work  a 
miracle  in  his  name  that  could  lightly 
speak  evil  of  him.  That  is,  though  he 
did  not  attend  them,  though  he  had  not 
joined  himself  to  their  society,  yet  he 
could  not  really  be  opposed  to  him. 
Indeed  they  should  have  remembered, 
that  the  power  to  work  a  miracle  must 
always  come  from  the  same  source, 
that  is,  God ;  and  that  he  that  had  the 
ability  given  him  to  work  a  miracle, 
and  that  did  it  in  the  name  of  Christ, 
must  be  a  real  friend  to  him.  It  is  pro- 
bable from  this,  that  the  power  of 
working  miracles  in  the  name  of  Christ 
was  given  to  many  who  did  not  attend 
on  his  ministry. 

6.  Whoso  shall  offend.  That  is,  cause 
to  fall,  or  to  sin ;  or  who  should  place 
any  thing  in  their  way  to  hinder  their 
piety  or  happiness.  Note.  Matt.  v.  29. 
IT  These  liltle  ones.  That  is,  Christians, 
manifesting  the  spirit  of  little  children. 
1  John  ii.  1,  12,  18,  28.  IT  It  were  better 
for  him  that  a  millstone,  &c.  Mills 
anciently  were  either  turned  by  hand 
(Note,  Matt.  xxiv.  41),  or  by  beasts, 
cliiefly  by  mules.  These  were  of  the 
larger  kind ;  and  the  orirrinal  words  de- 
note that  it  was  this  kind  that  was  in- 
tended This  was  one  mode  of  capital 
punishment  praiUised  by  the  Greeks, 
Syriaiis,  Romans,  and  by  some  other 
'■urrouT-ling  na^jons.     The  meaning  is, 


8  Wherefore,  ^  if  thy  hand  or  thy 
foot  offend  thee,  cut  them  oft,  ana 
cast  them  from  thee  :  it  is  better  for 
thee  to  enter  into  life  halt  or  maim- 
ed, rather  than,  having  two  hands 
or  two  feet,  to  be  cast  into  everlast- 
ing fire. 

9  And  if  thine  eye  offend  thee, 
pluck  it  out,  and  cast  it  from  thee: 
it  is  better  for  thee  to  enter  '  into 
life  with  one  eye,  rather  than,  hav 

(Zc.5.29,30.   Mar.9.43,45.      «He.4.11 


it  would  be  better  for  him  to  die,  before 
he  had  committed  the  sin.  To  injure, 
or  to  cause  to  sin,  the  feeblest  Christian, 
will  be  regarded  as  a  most  serious  of- 
fence, and  will  be  punibhed  accord 
ingly. 

7.  TVo  unto  the  world  because  of  of- 
fences. That  is,  offences  will  be  the 
cause  of  wo,  or  of  suffering.  Offences, 
here,  mean  things  that  will  produce  sin: 
that  will  cause  tis  to  sin,  or  temptations 
to  induce  others  to  sin.  Note,  Matt.  v. 
29.  If  It  must  needs  be,  &c.  That  is, 
such  is  the  depravity  of  man,  that  there 
will  be  always  some  attempting  to  make 
others  sin ;  some  men  of  wickedness 
endeavoring  to  lead  Christians  astray, 
and  rejoicing  when  they  have  succeedeO 
in  causing  them  to  fall.  Such,  also,  is 
the  strength  of  our  native  corruption, 
and  the  force  of  passion,  that  our  beset- 
ting si?is  will  lead  us  astray.  ^  Wo  to 
that  man  by  whom  the  offence  cometh.  He 
who  draws  others  into  sin  is  awfully 
guilty.  No  man  can  be  more  guilty. 
No  wickedness  can  be  more  deeply 
seated  in  the  heart,  than  that  which  at- 
tempts to  mar  the  peace,  defile  the  pu- 
rity, and  destroy  the  souls  of  others.  And 
yet,  in  all  ages  there  have  been  multi- 
tudes, who,  by  persecution,  threats, 
arts,  allurements,  and  persuasion,  have 
endeavored  to  seduce  Christians  from 
the  faith,  and  to  lead  them  into  sin. 

8,  9.  If  thy  hand,  &c.  See  Notes 
]\Iatt.  v.  29,  30.  The  meaning  of  all 
these  instances  is  the  same.  I'empta- 
tions  to  sin,  attachments,  and  employ 
ments  of  any  kind  that  cannot  be  pur- 
sued without  leading  us  into  sin,  be 
they  ever  so  (/ear  to  us,  must  be  aban- 
doned, or  the  soul  must  be  lost.  H  It  is 
better — to  ent  ir  into  life  luxlt  or  maimed 
— or  having  a  le  eye,  &c-    It  is  not  meant 


i02 


MATTHEW. 


[A.  D.  32 


ing  two  ejes,  "  to  be  cast  into  hell- 
fire. 

10  Take  heed  that  ye  despise  not 
one  of  these  little  ones  ;  for  I  say 
unto  you,  that  in  heaven  their  an- 
gels *  do  always  behold  '  the  face 
of  my  Father  which  is  in  heaven. 

11  For  the  Son  of  man  is  come 
so  save  "*  that  which  was  lost. 

12  How  think  ye]  If  *  a  man 
have  a  hundred  sheep,  and  one  of 
them  be  gone  astray,  doth    he  not 

aLu.9.25.    6Ac.12.15.    cPs.17.15.    dMalt. 


by  this,  that  when  the  body  shall  be 
raised,  it  will  be  maimed  and  disfigured 
til  this  manner.  It  will  be  perfect.  See 
1  Cor.  XV.  42 — 44.  But  these  things  are 
said  for  the  purpose  of  carrying  out  or 
making  complete  the  figure,  or  the  rep- 
resentation of  cutting  on  the  hands,  &c. 
The  meaning  is,  it  is  better  to  go  to 
heaven,  without  enjoying  the  things  that 
caused  us  to  sin,  than  to  enjoy  them 
here,  and  then  be  lost.  ^  Halt.  Lame. 
Claimed.  With  a  loss  of  limbs.  IT  hilo 
hell  fire.  It  is  implied  in  all  this,  that 
if  their  beloved  sins  are  not  abandoned, 
the  soul  must  go  into  everlasting  fire. 
This  is  conclusive  proof  that  the  suffer- 
ings of  the  wicked  will  be  eternal.  See 
Notes  on  Mark  ix.  44,  46,  48. 

10.  Take  heed  that  ye  despise  not  one 
of  these  little  ones,  &c.  That  is,  one 
who  has  become  like  little  children — or, 
a  Christian.  Jesus  then  proceeds  to 
state  the  reason  why  we  should  not  de- 
spise his  feeblest  and  obscurest  follower. 
I'hat  reason  is  drawn  from  the  care 
which  God  exercises  over  them.  The 
first  instance  of  that  care  is,  that  m  hea- 
ve7i  their  angels  do  always  behold  his  face. 
He  does  not  mean,  I  suppose,  to  state 
that  every  good  man  has  his  guardian 
angel,  as  many  of  the  Jews  believed ; 
but  that  the  angels  were,  in  general,  the 
guards  of  bis  followers,  and  aided  them, 
and  .vatched  over  them.  Heb.  i.  14. 
^  Do  always  behold  the  face  of  God. 
This  is  taken  from  the  practice  of  earth- 
ly courts.  To  be  admitted  to  the  pre- 
sence of  a  king ;  to  be  permitted  to  see 
his  face  continually  ;  to  have  free  access 
at  all  times,  was  deemed  a  mark  of  pe- 
culrir  favor  (1  Kings  x.  8,  Esther  i.  14), 
and  was  esteemed  a  security  for  his  pro- 
tection. So,  says  our  Saviour,  we  should 
wot  despise  the  obscurest  Christians,  for 


leave  the  ninety  and  nine,  and  go- 
eth  into  the  mountains,  and  seeketh 
that  which  is  gone  astray  ? 

13  And  if  so  be  that  he  find  it, 
verily  I  say  unto  you.  He  rejoiceth 
more  of  thnt  sheep,  than  of  the  ninety 
and  nine  which  went  not  astray. 

14  Even  so,  it  is  not  the  will  of 

your    Father  which    is    in    heaven 

that  one  ^  of  these  little  ones  should 

perish. 

1.21.  Lu.9.56.  19.10.  Jno.3.17.  10.10.  12.47. 
lTi.1.15.     eLu.l5.4,&c.     /2Pe.3.9. 


they  are  ministered  to  by  the  highest 
and  noblest  of  beings  ;  beings  who  are 
always  enjoying  the  favor  and  friend- 
ship of  God. 

11.  For  the  Son  of  man,  &c.  This 
is  a  second  reason  why  we  should  not 
despise  Christians,  for  the  Son  of  man 
came  to  seek  and  save  them.  He  came 
in  search  of  them  when  lost ;  he  found 
them  ;  he  saved  them.  It  was  the  great 
object  of  his  life  ;  and  though  obscure 
and  httle  in  the  eye  of  the  world,  yet 
that  cannot  be  worthy  of  contempt 
which  the  Son  of  God  sought  by  his 
toils  and  his  death.  IT  Son  of  man.  See 
Note,  Matt.  viii.  19,  20.  H  Th*t  which 
was  lost.  Property  is  lost  when  it  ia 
consumed,  mislaid,  &c. — when  we  have 
no  longer  the  use  of  it.  Friends  are, 
lost  when  they  die — we  enjoy  their  so- 
ciety no  longer.  A  v/icked  and  profli- 
gate man  is  said  to  be  lost  to  virtue  and 
happiness.  He  is  useless  to  society. 
So  all  men  are  lost.  They  are  wicked, 
miserable  wanderers  from  God.  They 
are  lost  to  piety,  to  happiness,  and  hea- 
ven. These  Jesus  came  to  save  by 
giving  his  own  life  a  ransom,  and  shed- 
ding his  own  blood  that  they  might  be 
recovered  and  saved. 

12—14.  To  show  still  farther  the 
reason  why  we  should  not  despise  them, 
he  introduced  a  parable  showing  the  joy 
felt  when  a  thing  lost  is  found.  Man 
rejoices  over  the  recovery  of  one  of  his 
flock  that  had  wandered,  more  than 
over  all  that  remained.  So  God  rejoices 
that  man  is  restored,  seeks  his  salva- 
tion, and  wills  ihat  not  one  thus  found 
should  perish.  If  God  thus  loves  and 
preserves  the  redeemed,  then  surely 
man  should  not  despise  them.  See  this 
passage  farther  explained  in  Luke  xv 
4—10.  • 


A.  D.  32.J 


CHAPTER  XVIII. 


203 


15  Moreover,  i<»  thy  brother  shall 
trespass  against  thee,  go  and  tell 
him  his  fault  between  thee  and  him 
alone  :  if ''  he  shall  hear  thee,  thou 
hast  gained  thy  brother. 

10  But  if  he  will  not  hear  thcc, 
then  take  with  tliee  one  or  two  more, 
that  in  the  mouth  of  two  or  three  <= 
a  Le.l9.1T.    Lu.17.3.    &  Ja.5.20.    c  De.19.15. 


15 — -0.  ^[orcorcr,  if  thy  brother.  The 
word  brother,  here,  evide;nlly  means  a 
fellow-professor  of  religion.  Christians 
are  called  brethren  because  they  belong 
to  the  same  redeemed  family — having  a 
common  Faliicr,  God.  and  because  they 
are  united  iu  the  same  feelings,  objects, 
and  destiny.  If  Trespn<is  as^ain^l  thee. 
That  i.s,  injure  thee  in  any  \vaj%  by 
words  or  conduct.  The  original  word 
means  sin  against  thee.  Tiiis  may  be 
done  by  injuring  the  character,  person, 
or  property.  H  Go  and  tell  him  his  fault. 
This  was  required  under  the  lair.  Lev. 
xix.  17.  In  the  original  it  is,  "  go  and 
reprove  him."  Seek  an  explanation  of 
his  conduct;  and  if  he  has  done  wrong, 
administer  a  friendly  and  brotherly  re- 
proof. This  is  required  to  be  done 
alone:  1st.  That  he  may  have  an  op- 
portunity of  explaining  it.  In  nine  cases 
out  of  ten,  where  one  supposes  lie  has 
been  injured,  a  little  friendly  conversa- 
tion would  set  the  matter  right,  and  pre- 
vent difficulty.  2d.  That  he  may  have 
opportunity  of  acknowledging  his  of- 
fence, or  making  reparation,  if  he  has 
done  wrong.  Many  would  be  glad  of 
such  an  opportunity,  and  it  is  our  duty 
to  furnish  it  by  calling  on  them.  ."^d. 
That  we  may  admonish  them  of  their 
error,  if  they  have  done  an  injury  to  the 
cau.se  of  religion.  This  should  not  be 
blazoned  abroad.  It  can  do  no  good. 
It  docs  injury.  It  is  what  the  enemies 
of  relicrion  wish.  Christ  is  often  wound- 
ed in  the  bouse  of  his  friends  ;  and  reli- 
gion, as  well  as  an  injured  brother,  often 
suffers  by  spreading  such  faults  before 
the  world.  H  Thou  liast  gained  thy  bro- 
ther. To  gain  means,  sometimes,  to 
■preserve,  or  to  save.  1  Cor.  ix.  19. 
Here  it  means,  thou  hast  pre'^eived  bini, 
or  restored  iiira,  to  be  a  consistent  Chris- 
tian. Perhaps  it  may  include  the  idea 
al.-JO,  thou  hast  reconciled  him  —  thou 
hast  gained  him  as  a  Christian  brother. 

15.  If^-e  will  not  liear  thee,  &c.    That 


witnesse.s  every  word  may  be   es- 
tablished. 

17  And  if  he  shall  neglect  to  hear 
them,  tell  it  unto  the  chureli  :  but 
if  he  neglect  to  hear  the  church,  let 
•^  him  be  unto  thee  as  an  heathen 
man  and  a  publican. 

d  Ro.lG.lT.  1  Cor.5.3-5.  2  Th.3.6.14 


is,  if  he  spurns  or  abuses  you,  or  \vili 
not  be  entreated  by  j"ou,  and  will  not 
reform.  H  Take  one  or  ttvo  more.  The 
de.«ign  of  taking  them  seems  to  be,  1st. 
That  he  might  be  induced  to  listen  to 
them.  Ver.  17.  They  sbould  be  per- 
sons of  influence  or  authority ;  his  per- 
sonal friend.",  or  those  in  whom  he  could 
put  confidence.  2d.  That  they  might 
be  witnesses  of  his  conduct  before  the 
church.  Ver.  17.  The  law  of  Moses 
required  two  or  three  witnesses.  Deut. 
xi.x.  15.  2  Cor.  xiii.  1.  John  viii.  17. 

17.  Tell  it  to  the  church.  See  Note, 
Matt.  xvi.  18.  The  church  may  here 
mean  the  whole  assembly  of  believers; 
or  it  may  mean  those  who  are  author- 
ized to  try  such  case.s — the  representa- 
bives  of  the  church,  or  those  who  act 
for  them.  In  the  Jewi.sh  synagosrue 
there  was  a  bench  of  elders,  before 
whom  trials  of  this  kind  were  brought. 
It  was  to  be  brought  to  the  church,  in 
order  that  he  might  be  admonished, 
entreated,  and,  if  possible,  reformed. 
This  was,  and  is  always  to  be,  the  first 
business  in  disciplining  an  offending 
brother.  ^  If  he  neglect  to  hear  the 
church,  let  him  be,  <5cc.  The  Jews  gave 
the  name  heathen  or  gentile  to  all  other 
nations  but  themselves.  With  them 
they  had  no  relisions  intercourse  or 
communion.  IT  Publican.  See  Note, 
Matt.  V  47.  Publicans  were  men  of 
abandoned  character,  and  the  Jews 
would  have  no  intercoitrsc  with  them. 
The  meaning  of  this  is,  cease  to  have 
religious  intercourse  with  him.  to  ac- 
knowledge him  as  a  brother.  Regard 
him  as  obstinate,  self  willed,  and  guilty. 
It  does  not  mean  that  we  should  cease 
to  show  kindness  to  him.  and  aid  him 
iaaiSiclion  or  trial;  for  this  is  required 
towards  all  men.  But  it  means  that  we 
.should  disown  him  as  a  Christian  bro- 
ther, and  treat  him  as  we  do  other  men 
not  connected  with  the  church.  This 
sbould  not  be  done  till  all  these  steps 


204 


18  Verily  I  say  unto  you, "  What- 
soever ye  shall  bind  on  earth,  shall 
be  bound  in  heaven  ;  and  whatso- 
ever ye  shall  loose  on  earth,  shall 
be  loosed  in  heaven. 

19  Again  I  say  unto  you.  That  if 

two  of  you  shall  agree  on  earth  as 

touching  any  thing  that  they  shall 

ssk,  it*"  shall  be  done  for  them  of 

my  Father  which  is  in  heaven. 

ac.lG.19.    Jno.20.23.    Ac.15.23-31.    2  Cor. 
2.10.      6Mar.ll.^.  Jno.16.24.  lJno.5.14. 


MATTHEW.  [A.D.  32. 

20  For  where  two  or  three  are 
gathered  together  '  in  my  name, 
there  am  I  in  the  midst  of  them. 

21  Then  came  Peter  to  him,  and 
said,  Lord,  how  oft  shall  my  brother 
sin  against  me,  and  1  forgive  "*  him  1 
till  seven  times  ] 

22  .lesus   saith  unto  him,  I  say 

not  unto  thee,  Until  seven  times; 

but.  Until  seventy  times  seven. 

eJno.20.19.  1  Cor.5.4.  <i  Mar.  11.25.  Lu 
17.4.   Col.3.13. 


are  taken.  This  is  the  only  way  of 
kindness.  This  is  the  only  way  to  pre- 
serve peace  and  purity  in  the  cluirch. 

18.  Whatsoever  ye  shall  bind,  &-C. 
See  Note,  Matt.  xvi.  19.  These  words 
were  spoken  to  the  apostles.  He  had 
used  the  same  words  to  Peter.  Ch.  xvi. 
19.  He  used  them  here  to  signify  that 
they  all  had  the  same  power ;  that  in 
ordering  the  affairs  of  the  churcli  he 
did  not  intend  to  give  Peter  any  supre- 
macy, or  any  exclusive  right  to  regulate 
it.  The  meaning  of  this  verse  is,  what- 
ever you  shall  do  in  the  discipline  of  the 
church  shall  be  approved  by  God,  or 
bound  in  heaven.  This  promise,  there- 
fore, cannot  be  understood  as  extend- 
ing to  all  Christians  or  ministers  ;  ibr 
all  others  but  the  apostles  may  err. 

19.  Again  I  say  unto  you,  if  two  of 
yoti,  &c.  This  is  connected  with  the 
previous  verses.  The  connexion  is  this  : 
The  obstinate  man  is  to  be  excluded 
from  the  church.  Ver.  17.  The  care  of 
the  church  —  the  power  of  admitting  or 
excluding  members — of  organizing  and 
estaltlishing  it  —  is  committed  to  you, 
the  apostles.  Ver.  18.  Yet  there  is 
not  need  of  the  whole  to  give  validity  to 
the  transaction.  When  two  of  you 
agree — or  have  the  same  mind,  feelings, 
and  opinion,  about  the  arrangement  of 
affairs  in  the  church,  or  about  things 
desired  for  its  welfare,  and  shall  ask  of 
God,  it  shall  be  done  for  them.  See 
Acts  i.  14  —  26,  XV.  1—29.  The  pro- 
raise  here  has  respect  to  the  apostles  in 
organizing  the  church.  It  cannot,  with 
any  propriety,  be  applied  to  the  ordinary 
prayers  of  believers.  Other  promises 
arc  made  to  them,  and  it  is  true  that  the 
prayer  of  faith  will  be  answered ;  but 
that  is  not  the  truth  taught  here. 

20.  For  where  two  or  three,  «fec.  This 
is  a  general  assertion,  made  to  support 


the  particular  promise  made  (ver.  19j 
to  his  apostles.  He  affirms  that  wher- 
ever two  or  three  are  assembled  to- 
gether in  his  name,  he  is  in  the  midst 
of  them,  "i  In  my  name.  That  is,  1st. 
By  7711/  authority,  acting  for  me  in  my 
church.  See  John  x.  25,  xvi.  23.  2d. 
It  may  mean,  for  my  service,  in  the 
place  of  prayer  and  praise,  assembled 
in  obedience  to  my  command,  and  with 
a  desire  to  promote  my  glory.  IT  There 
am  I  in  the  lyiidst  of  them.  Nothing 
could  more  clearly  prove  that  Jesus 
must  be  everywhere  present,  and  of 
course  be  God.  Every  day,  perhaps 
every  hour,  two  or  three,  or  many 
more,  may  be  assembled  in  every  city 
or  village  in  the  United  States,  in  Eng- 
land, in  Greenland,  in  Africa,  in  Cey- 
lon, in  the  Sandwich  Islands,  in  Russia, 
and  in  Judea  —  in  almost  every  part  of 
the  world — and  in  the  midst  of  them  all 
is  Jesus  the  Saviour.  Millions  thus  at 
the  same  lime,  in  every  quarter  of  the 
globe,  worship  in  his  name,  and  expe- 
rience the  truth  of  the  promise  that  he 
i(3  present  with  them.  It  is  impossible 
that  he  should  be  in  all  these  places,  and 
not  be  God. 

21.  Then  came  Peter,  &c.  The  men- 
tion of  the  duty  (ver.  15)  oi seeing  a  bro- 
ther when  he  had  offended  us,  implying 
that  it  was  a  duty  to  forgive  him,  led 
Peter  to  ask  how  often  this  was  to  be 
done,  'i  Forgive  hirn?  To  forgive  is 
to  treat  as  though  the  offence  was  not 
committed  —  to  declare  that  we  will  not 
harbor  malice,  or  treat  unkindly,  but 
that  the  matter  shall  be  buried  and  for- 
gotten. H  Till  seven  times  ?  The  Jews 
taught  that  a  man  was  to  forgive  an- 
other three  times,  but  not  the  fourth 
Peter  more  than  doubled  this,  and  ask- 
ed whether  forgiveness  was  to  be  exer- 
cisea   to  so  great  an  extent.      ^  TiU 


A.  D.  32.] 


CHAPTER  XVIII. 


ii05 


23  Therefore  is  the  kingdom  of 
neaven  likened  unto  a  certain  king, 
which  would  take  "  account  of  his 
servants. 

24  And  when  he  had  begun  to 
reckon,  one  was  brought  unto  him 
which  owed  him  ten  thousand  '  ta- 
lents : 

25  But  forasmuch  as  he  had  not 

a  Ro.14.12.  '  a  talent  is  750  ounces  of  sil- 
ver, ichtch,  at  5s.  the  ounce,  is  1871.  10s. 


seventy  times  seven.  The  meaning  is, 
that  we  are  not  to  limit  our  forgiveness 
to  any  fixed  number  of  tunes.  See  Gen. 
iv.  24.  As  often  as  a  brother  injures 
us,  ar  1  asks  forgiveness,  we  are  to  for- 
give him.  It  is  his  duty  to  ask  forgive- 
ness. Luke  xvii.  4.  If  he  does  this. 
It  is  our  duty  to  declare  that  we  forgive 
him,  and  to  treat  him  accordingly.  If 
he  does  not  ask  us  to  forgive  him,  yet 
we  are  not  at  liberty  to  follow  him  with 
revenge  and  malice,  but  are  still  to  treat 
him  Idndly,  and  to  do  him  good.  Luke 
K.  30—37. 

23.  Therefore  is  the  kingdom  of  hea- 
ven likened,  &c.  This  phrase  has  re- 
ference to  the  church,  or  to  the  way  in 
which  God  will  deal  with  his  people. 
It  shall  be  in  my  church  as  it  was  with 
a  certain  king  ;  or  God  will  deal  with 
the  members  of  his  church  as  a  certain 
king  did  with  his  servants.  See  Note, 
Matt.  iii.  2.  This  parable  (see  Matt, 
xiii.  3)  is  related  to  show  the  duty  of 
forgiving  others.  It  is  not  necessary  to 
suppose  that  it  was  a  true  narrative,  but 
only  that  it  illustrated  the  truth  which 
he  was  teaching.  At  the  same  time  it 
may  be  true  that  such  an  occurrence 
really  took  place.  IT  Would  take  ac- 
count of  his  servants.  To  take  account 
means  to  reckon,  to  settle  up  the  affairs. 
Servants  here  means,  probably,  petty 
princes,  or,  more  likely,  collectors  of  the 
revenue,  or  taxes.  Among  the  ancients, 
kings  often  farmed  out,  or  sold  for  a 
certain  sum,  the  taxes  of  a  particular 
province.  Thus,  when  Judea  was  sub- 
ject to  Egypt,  or  Roine,  the  kings  fre- 
quently sold  to  the  High  Priest  the 
taxes  to  be  raised  from  Judea,  on  con- 
dition of  a  much  smaller  sum  being 
naid  to  them.  This  secured  to  them  a 
tertain  sum,  but  it  gave  occasion  to 
much  oppression  in  the  collection  of  the 
taxes.  It  is  probable  that  some  such 
IS 


to  pay,  his  lord  commanded  hiin  to 
be  ''  sold,  and  his  wife  and  children, 
and  all  that  he  had,  and  payment  to 
be  made. 

26  The  servant  therefore  fell 
down,  and  worshipped  ^  him,  say- 
ing. Lord,  have  patience  with  me, 
and  I  will  pay  thee  all. 

27  Then  the  lord  of  that  servant 

b  2  Ki.4.1.   Is.50.1.      ^  or,  besought  him. 


persons  are  intended  by  the  word  ser 
vants. 

24.  Ten  thousand  talents.  A  talent 
was  a  sum  of  money,  or  iveigkt  of  sil- 
ver or  gold,  amounting  to  three  thou- 
sand shekels.  A  silver  shekel  was 
worth,  after  the  captivity,  not  far  from 
half  a  dollar  of  our  money.  A  talent 
of  silver  was  worth  $1519  23  cts ;  of 
gold,  $243,098  88  cts.  If  these  were 
silver  talents,  as  is  probable,  then  the 
sum  owed  by  the  servant  was  fifteen 
millions,  one  hundred  and  eighty  thou- 
sand dollars ;  a  sum  which  proves  that 
he  was  not  a  domestic,  but  some  tribu- 
tary prince.  The  sum  is. used  to  show 
that  the  debt  was  immensely  large,  and 
that  our  sins  are  so  great  that  they  can- 
not be  estimated  or  numbered.  Com- 
pare Job  xxii.  5. 

2.5.  His  lord  commanded  him  to  be 
sold,  &c.  By  the  laws  of  the  Hebrews, 
they  were  permitted  to  sell  debtors, 
with  their  wives  and  children,  into  ser- 
vitude for  a  time  sufficient  to  pay  the 
debt.  See  2  Kings  iv.  1  ;  Lev.  xxv. 
39 — 46  ;  Amos  viii.  6. 

26.  The  servant  fell  down  and  vor- 
shipped  him.  This  does  not  mean  that 
he  paid  him  religious  homage,  but  that 
in  a  humble,  and  reverent,  and  earnest 
manner,  he  entreated  him  to  have  pa- 
tience with  him.  He  prostrated  hina- 
self  before  his  lord,  as  is  customary  in 
all  eastern  nations,  when  subjects  are 
in  the  presence  of  theu:  king.  See  Note, 
Matt.  ii.  2. 

27.  The  lord  of  that  servant  tms  moved 
tvith  compassion,  &c.  He  had  pity  on 
him.  He  saw  his  distressed  condition. 
He  pitied  his  family.  He  forgave  him 
the  whole  debt.  This  represents  the 
mercy  of  God  to  men.  They  had  sin- 
ned. They  owed  to  God  more  than 
could  be  paid.  They  were  about  to 
be  cast  off.     But  God  has  mercy  ot 


206 


MATTHEW. 


[A.  D.  32 


was  moved  with  compassion,  "  and 
loosed  him,  and  forgave  him  the 
debt. 

28  But  the  same  servant  went 
out,  and  fDund  one  of  his  fellow- 
eervants  which  owed  him  an  hun- 
dred'pence;  and  he  laid  hands  on 
him,  and  took  him  by  the  throat, 
saying.  Pay  me  that  thou  owest. 

29  And  his  fellow-servant  fell 
down  at  his  feet,  and  besought  him, 
saying,  *  Have  patience  with  me, 
and  I  will  pay  thee  all. 

30  And  he  would  not ;  but  went 
and  cast  him  into  prison,  till  he 
should  pay  the  debt. 

31  So  when  his  fellow-servants 
saw  what  was  done,  they  were  very 

a  Ps.78.38.  '  the  Roman  pentnj  is  the  Sth 
part  of  an  ounce,  which,  at  5s.  the  ounce,  is  Id. 


them,  and  in  connexion  with  their 
prayers  forgives  them.  We  are  not  to 
mterpret  the  circumstances  of  a  parable 
too  strictly.  The  verse  about  selling 
the  wife  and  children  is  not  to  be  talcen 
literally,  as  if  God  was  about  to  punisli 
them  for  the  sins  of  the  father ;  but  it 
is  a  circumstance  thrown  in  to  keep  up 
the  story  ;  to  make  it  consistent ;  to 
explain  why  the  servant  was  so  anxious 
to  obtain  arfe/ai/ of  the  time  of  payment. 

28,  29.  He  found  a  fellow- servant  who 
owed  him  a«  hundred  pence.  The  pen- 
ny was  a  Roman  coin,  worth  about 
fourteen  cents  of  our  money.  Conse- 
quently, this  debt  v>'as  about  fourteen 
dollars — a  very  small  sum  compared 
witlrwhat  had  been  forgiven  to  the  first 
servant.  Perhaps  our  Saviour,  by  this, 
meant  to  leach  that  the  ofl'encbs  which 
our  fellow-men  commit  against  us  are 
very  small  and  insignificant,  compared 
with  our  ofiianccs  against  God.  Since 
God  has  forgiven  us  so  much,  we  ought 
to  forgive  each  other  the  small  oflences 
which  are  committed.  1i  Took  him  hy 
the  th-oat.  Took  him  in  a  violent  and 
rough  manner — half  choked  or  throttled 
Slim.  This  was  the  more  criminal  and 
base,  an  he  had  himself  been  so  kindly 
treated,  and  dealt  so  mildly  with,  by  his 
toxA.  1i  Besought.  Entreated,  plead 
with  him. 

31.  So  whefi  his  fellow- servants,  &c. 
This  is  a  mere  circumstance  thrown  in- 
'o  t)»e  story  for  the  sake  of  keepijig,  or 


sorry,  and  came  and  told  unto  theii 
lord  all  that  was  done. 

32  Then  his  lord,  after  that  he 
had  called  him,  said  unto  him,  O 
thou  wicked  servant,  '  I  forgave 
thee  all  that  debt,  because  thou  de- 
sired st  me  : 

33  Shouldest  not  thou  also  have 
had  compassion  on  thy  fellow-ser- 
vant, even  as  I  had  pity  on  thee? 

34  And  his  lord  was  wroth,  and 
delivered  him  to  the  tormentors,  till 
he  should  pay  all  that  was  due  unto 
him, 

35  So'' likewise  shall  my  heaven- 
ly Father  do  also  unto  you,  if  ye 
from  your  hearts  forgive  not  every 
one  his  brother  their  trespasses. 
halfpenny,  c.20.2.  6  ver.26.  c  Lu. 10.02. 
d  Pr.21.13.  c.6.12.  Ja.2.13. 


making  a  consistent  narrative.  It  can- 
not be  intended  to  teach  that  other 
Christians  should  go  and  tell  God  what 
a  brother  had  done  ;  for  God  well  knows 
all  the  actions  of  his  children,  and  does 
not  need  us,  surely,  to  inform  him  of 
what  is  done.  It  is  abusing  the  Bible, 
and  departing  from  the  design  of  para- 
bles, to  press  every  circumstance,  and 
to  endeavor  to  extract  from  it  some 
spiritual  meaning.  Our  Saviour,  in 
this  parable,  designed  most  clearly  to 
exhibit  only  one  great  truth — the  duty 
of  forgiving  our  brethren,  and  the  great 
evil  of  not  forgiving  a  brother  when  he 
offends  us.  The  circimistances  of  the 
parable  are  intended  only  to  make  the 
story  consistent  with  itself  and  thus  to 
impress  the  general  truth  more  fidly  on 
the  mind. 

34.  Delivered  hun  to  the  tormentors. 
The  word  tormentors,  here,  probably 
means  keepers  of  the  prison.  Torments 
were  inflicted  on  criminals,  not  on  debt- 
ors. They  were  inflicted  by  stretching 
the  limbs,  or  pinching  the  flesh,  or  tak 
ing  out  the  eyes,  or  taking  off  the  skin 
while  alive,  &c.  It  is  not  probable 
that  any  thing  of  this  kind  is  intended, 
but  only  thai  the  servant  was  punished 
by  imprisonment  till  the  debt  should 
be  paid. 

35.  So  likeu-ise,  &c.  This  verse  coii 
ta  ns  the  sum  or  moral  of  the  parable. 
When  Christ  has  explained  one  of  his 
own  parables,  wc  are  to  receive  }^,jv,gi 


A.  D.  3i>.J 

Bs  he  has  explained  il,  and  not  attempt 
to  draw  spiriiual  instruction  from  any 
pans  or  circumstances  which  he  has 
not  explained.  The  following  seems 
to  be  the  particulars  c^f  the  general  truth 
which  he  meant  to  teach:  1st.  That 
our  sins  are  great.  2d.  That  God  freely 
forgives  them.  3d.  That  the  offences 
committed  against  us  by  our  brethren 
are  comparatively  small.  4th.  That 
we  should,  therefore,  most  freely  for- 
give them.  5th.  That  if  we  do  not, 
God  will  be  ju«;tly  angry  with  us,  and 
punisii  us.  ^  From  your  hearts.  That 
is,  not  merely  in  words,  but  really  and 
truly  to  feel  and  act  towards  him  as  if 
he  had  not  offended  us.  IT  Trespasses. 
Offences,  injuries.  Remarks  and  ac- 
tions designed  to  do  us  wrong. 

REMARKS. 

1st.  We  see  that  it  is  possible  to  make 
1  profession  of  religion  an  occasion  of 
imbition.  Ver.  1.  The  apostles  at 
first  sought  honor,  and  expected  oftice 
in  consequence  of  following  Christ.  So 
thousands  have  done  since.  Religion, 
notwithstanding  all  the  opposition  it  has 
met  with,  redlli/  commands  the  confi- 
lence  of  mankind.  To  make  a  pro- 
ession  of  it  may  be  a  way  of  access  to 
'hat  confidence.  And  thousands,  it  is 
.0  be  feared,  even  yet  enter  the  church 
merely  to  obtain  some  worldly  benefit. 
Especially  does  this  danger  beset  min- 
isters of  the  gospel.  There  are  few 
paths  to  the  confidence  of  mankind  so 
easily  trod,  as  to  enter  the  ministry. 
Every  minister,  of  course,  if  at  all  wor- 
thy of  his  office,  has  access  to  the  con- 
fidence of  multhudes,  and  is  never 
despised  but  by  the  worst  and  lowest 
of  mankind.  No  way  is  so  easy  to  step 
at  once  to  public  confidence.  Other 
men  toil  long  to  establish  influence  by 
personal  character.  The  minister  has 
it  by  virtue  of  his  office.  Those  who 
now  enter  the  ministry  are  tempted  far 
more  in  this  respect  than  were  the  apos- 
tles ;  and  how  should  they  search  their 
own  hearts,  to  see  that  no  such  abomi- 
nable motive  has  induced  them  to  seek 
that  office  ! 

2d.  It  is  consummate  wickedness 
thus  to  prostrate  the  most  sacred  of  all 
offices  to  the  worst  of  purposes.  The 
apostles,  at  this  time,  were  ignorant. 
They  expected  a  kingdom  where  it 
would  be  right  to  seek  distinction.  But 
vve  labor  under  no  such  ignorance. 
VVs  Ifnoiu  that  his  kingdom  is  not  of 


CHAPTER  XVm. 


ao7 


this  world,  and  wo  to  the  man  that  acta 
as  though  it  were.  Deep  and  awful 
must  be  the  lot  of  him  who  thus  seeks 
the  honors  of  the  world,  while  he  is 
professedly  following  the  meek  and 
lowly  Jesus. 

3d.  Humility  is  indispensable  to  re- 
ligion. Ver.  3.  No  man,  who  is  not 
humble,  can  possibly  be  a  Christian. 
He  must  be  wiUing  to  esteem  himself 
as  he  is,  and  to  have  others  esteem  him 
so  also.  This  is  humility.  And  hu- 
mility is  lovely.  It  is  not  meanness. 
It  is  not  cowardice.  It  is  not  want  of 
just  self-esteem.  It  is  a  view  of  our- 
selves just  as  we  are,  and  a  willingness 
that  God  and  all  creatures  should  so 
esteem  us.  What  can  be  more  lovely 
than  such  an  estimation  of  oitrselves  ? 
And  how  foolish  and  wicked  is  it  to  be 
proud  ;  that  is,  to  think  more  of  our- 
selves, and  wish  others  to  think  so, 
than  we  really  deserve  !  To  put  on 
appearances,  and  to  magnify  our  own 
importance,  and  think  that  the  affairs 
of  the  universe  could  not  goon  without 
us,  and  to  be  indignant  when  all  the 
world  does  not  bow  down  to  do  us 
homage  —  this  ia  hypocrisy,  as  well  as 
wickedness;  and  there  may  be,  there 
fore,  hypocrites  out  of  the  church,  as 
well  as  in  it. 

4tli.  Humility  is  the  best  evidence  of 
piety.  Ver.  4.  The  most  humble  man 
is  the  most  eminent  Christian.  He  is 
greatest  in  the  kingdom  of  heaven. 
The  effect  of  sin  is  to  produce  pride. 
Religion  overcomes  it  by  producing  a 
just  sense  of  ourselves,  of  other  men, 
of  angels,  and  of  God.  We  may  there- 
fore measure  the  advance  of  piety  in 
our  own  souls  by  the  increase  of  hu- 
mility. 

5ih.  We  see  the  danger  of  despising 
and  doing  injury  to  real  Christians,  and 
more  especially  the  guilt  of  attempting 
to  draw  them  into  sin.  Ver.  6.  God 
watches  over  them.  He  loves  them. 
In  the  eye  of  the  world  they  may  be 
of  little  importance,  but  not  so  with 
God.  The  most  obscure  follower  of 
Christ  is  dear,  infinitely  dear,  to  him  ; 
and  he  will  take  care  of  him.  He  that 
attempts  to  injure  a  Christian  attempts 
to  injure  God  ;  for  God  has  redeemed 
him,  and  loves  him. 

6th.  Men  will  do  much  to  draw 
others  into  sin.  Ver.  7.  In  all  com- 
munities there  arc  some  who  seem  to 
live  for  this.     They  have  often  much 


208 


MATTHEW. 


[A.  D.  32 


wealth,  or  learning,  or  accomplishment, 
or  address,  or  professional  influence ; 
and  they  employ  it  for  the  sake  of  se- 
ducing tlie  unwary,  and  leading  them 
into  ruin.  Hence  offences  come,  and 
many  of  the  young  and  thoughtless  are 
led  astray.  But  He  who  has  all  power 
has  pronounced  wo  upon  them,  and 
judgment  will  not  always  linger.  No 
cla:>s  of  men  have  a  more  fearful  ac- 
r-ou.'it  to  render  to  God  than  they  wh  o 
thus  lead  others  into  vice  and  infidehty. 

7th.  We  must  forsake  our  dearest 
bins.  Vs.  8,  9.  We  must  do  this,  or 
go  to  hell-fire.  There  is  no  way  of 
avoiding  it.  We  cannot  love  and  che- 
rish those  sins,  and  be  saved. 

8th.  The  wicked — they  who  will  7iot 
forsake  their  sins — must  certainly  go  to 
eternal  punishment.  Vs.  8,  9.  So  said 
the  compassionate  Saviour.  The  fair 
and  obvious  meaning  of  his  words  is, 
that  the  sufferings  of  hell  are  eternal. 
And  Christ  did  not  use  words  without 
meaning.  He  did  not  mean  to  frighten 
us  by  bug-bears,  or  to  hold  up  imagi- 
nary fears.  If  Christ  .?peaks  of  hell, 
then  there  is  a  hell.  If  he  says  it  is 
eternal,  then  it  is  so.  Of  this  we  may 
be  sure,  that  every  wokd  which  the 
God  of  mercy  has  spoJcen  about  the  ■pun- 
ishment of  the  wicked  is  full  of  mean- 
ing. 

9th.  Christians  are  protected.  Ver.  10. 
Angels  are  appointed  as  their  friends 
and  guardians.  Those  friends  are  very 
near  to  God.  They  enjoy  his  favor, 
and  his  children  shall  be  safe. 

10th.  Christians  are  safe.  Vs.  11 — 14. 
Jesus  came  to  save  them.  He  left  the 
heavens  for  this  end.  God  rejoices  in 
their  salvation.  He  secures  it  at  great 
sacrifices,  and  none  can  pluck  them  out 
of  his  hand.  After  the  coming  of  Jesus 
to  save  them — after  all  that  he  has  done 
for  that,  and  that  only — after  the  joy  of 
God  and  angels  at  their  recovery — it  is 
impossible  that  they  should  be  wrested 
from  him  and  destroyed.  Sec  John  x. 
27,  28. 

11th.  It  is  our  duty  to  admonish  our 
brethren  when  they  injure  us.  Ver.  15. 
We  have  no  right  to  speak  of  the  of- 
'ence  to  any  one  else,  not  even  to  our 
best  friends,  until  we  have  given  an 
opportunity  to  explain. 

12th.  The  way  to  treat  offending 
brethren  is  clearly  pointed  out.  Vs.  15, 
16,  17.  Nor  have  we  a  right  to  take 
uny  other  course.     Infinite  Wisdom — 


the  Prince  of  peace — has  declared  thai 
this  is  the  way  to  treat  our  brethren. 
No  other  can  be  right;  and  no  other, 
therefore,  can  be  so  well  adapted  to 
promote  the  peace. of  the  church.  And 
vet  how  different  from  this  is  the  course 
commonly  pursued  !  How  few  go  ho- 
nestly to  an  offending  brother,  and  tell 
him  his  fault !  Instead  of  this,  every 
breeze  bears  the  report — it  is  magnified 
— mole-hills  swell  to  mountains,  and  a 
quarrel  of  years  often  succeeds  what 
might  have  been  settled  at  once.  No 
robber  is  so  cruel  as  he  who  steals 
away  the  character  of  another.  Nothing 
can  compensate  for  the  loss  of  this. 
Wealth,  health,  mansions,  and  equip- 
age, all  are  trifles  compared  with  this. 
Especially  is  this  true  of  a  Christian. 
His  reputation  gone,  he  has  lost  his 
power  of  doing  good  ;  he  has  brought 
dishonor  on  the  cause  he  most  loved ; 
he  has  lost  his  peace,  and  worlds  can- 
not repay  him. 

"  Who  steals  my  purse,  steals    trash :   'lis 

something,  nothing: 
'Twas  mine,  'tis  his,  and  ha^  been  slave  to 

thousands. 
But  he  that  filches  from  me  my  good  name 
Robs  me  of  that  which  not  enriches  him, 
And  makes  me  poor  indeed." 

13th.  We  have  every  encouragement 
to  pray.  Ver.  20.  Vv'^e  are  poor,  and 
sinful,  and  dying,  and  none  can  com- 
fort us  but  God.  At  his  throne  we 
may  find  all  that  we  want.  We  know 
not  which  is  most  wonderful,  that  God 
deigns  to  hear  our  prayers,  or  that  men 
are  so  unwilling  to  use  so  sim.ple  and 
easy  a  way  of  obtaining  what  they  so 
much  need. 

14th.  We  should  never  be  weary  of 
forgiving  our  brethren.  Ver.  22.  We 
should  do  it  cheerfully.  We  should  do 
it  always.  V/e  are  never  better  em- 
ployed than  when  we  are  doing  good 
to  those  who  have  injured  us.  Thus 
dointr,  we  are  most  like  God. 

15th.  There  will  be  a  day  in  which 
we  must  give  up  our  account.  Ver.  23. 
It  may  wait  long  ;  but  God  will  reckon 
with  us,  and  every  thing  shall  be 
brought  into  judgment. 

16th.  We  are  greatly  indebted  to 
God — far,  far  beyond  what  we  are  able 
to  pay.  Ver.  24.  We  have  sinned, 
and  in  no  way  can  we  make  atonemen* 
for  past  sins.  But  Jesus  the  Saviour 
has  made  attonement,  and  paid  ou; 
debt,  and  we  miy  be  free. 


A..  D.  33.] 


CHAPTER  XIX. 


306 


CHAPTER  XIX. 

AND  it  came  to  pass,  that  when 
Jesus  had  finished  these  say- 
ings, he"  departed  from  Galilee,  and 
came  into  the  coasts  of  Judea  be- 
yond Jordan : 

2  And  great  multitudes  followed 
him  ;  and  he  healed  them  there. 

3  The  Pharisees  also  came  unto 
him,  tempting  him,  and  saying  unto 
him.  Is  it  lawful  for  a  man  to  put 
away  his  vv  ife  for  every  cause  1 

a  Mar.lO.l.   Jno.10.40. 

17th.  It  is  right  to  pray  to  God  when 
we  feel  that  we  have  sinned,  and  arc 
unable  to  pay  the  debt.  Ver.  26.  We 
have  no  other  way.  Poor,  and  needy, 
and  wretched,  we  must  cast  ourselves 
upon  his  merc}^  or  die — die  for  ever. 

18th.  God  will  have  compassion  on 
those  who  do  it.  Ver.  27.  At  h.is  feet, 
in  the  Ojititude  of  prayer,  the  burdened 
sinner  hnds  peace.  We  have  nowhere 
else  to  go  but  to  the  very  Being  that  we 
have  oifended.  No  being  but  He  can 
save  us  from  death. 

19th.  From  the  kindness  of  God  to 
us  we  should  learn  not  to  oppress 
others.  Ver.  23. 

20th.  It  is  our  true  iiiterest,  as  well 
as  duty,  to  forgive  those  that  offend  us. 
Ver.  34.  God  will  take  vengeance ; 
and  in  due  time  we  must  sutler,  if  we 
do  not  forgive  others. 

21st.  Christians  are  often  great  suf- 
ferers for  harboring  malice.  As  a 
punishment,  God  withdraws  the  light 
of  his  countenance  ;  they  walk  in  dark- 
ness ;  they  cannot  enjoy  religion  ;  their 
conscience  smites  them  ;  and  they  are 
wretched.  No  man  ever  did,  or  ever 
can,  enjoy  religion,  who  did  not  from 
his  heart  forgive  his  brother  his  tres- 
passes. 

22d.  One  reason  why  Christians  ever 
walk  in  darkness  is,  that  there  is  some 
such  duty  neglected.  They  think  they 
have  been  injured,  and  very  possibly 
they  may  have  been.  They  think  they 
are  in  the  right,  and  possibly  they  are 
so.  But  mingled  with  a  consciousness 
of  this  is  an  unforgiving  spirit ;  and  they 
cannot  enjoy  rehgion  till  that  is  sub- 
dued. 

23d.  Forgiveness  must  not  be  in  word 
merely,  but  from  the  heart.  Ver.  35. 
18* 


4  And  he  answered  and  said  unto 
them.  Have  ye  not  read,  that  *  he 
which  made  thpyn  at  the  beginning, 
made  them  male  and  female  ! 

5  And  said,  For' this  cause  shall 
a  man  leave  father  and  mother,  and 
shall  cleave  to  his  wife ;  and  they 
twain  shall  be  one  flesh. 

6  Wherefore  they  are  no  more 
twain,  but  one  flesh.  What**  there- 
fore God  hath  joined  together,  let 
not  man  put  asunder. 

6  Ge.1.27.  5.2.  Mal.2.15.  c  Ge.2.24.  Ep. 
5.31.      d  1  Cor.7.10. 

No  other  can  be  genuine.     No  other 
is  like  God. 

CHAPTER  XIX. 

1—12.  See  also  Mark  x.  1—12. 

1.  Coasts  of  Judea  beyond  Jordan. 
Probably  our  Saviour  was  then  going 
from  Galilee  up  to  Jerusalem,  to  one  of 
the  great  feasts  of  the  Jews.  Samaria 
was  between  Galilee  and  Jerusalem ; 
and,  choosing  not  to  go  through  it,  he 
crossed  the  Jordan,  and  passed  down 
on  the  east  side  of  it,  through  Pema, 
a  region  of  country  belonging  to  Judea, 
formerly  a  part  of  the  tribes  Reuben, 
Gad,  and  Manasseh.  See  the  map 
IT  Coasts  of  Judea.  Regions  or  parts 
of  Judea.     See  Note  on  Matt.  ii.  16. 

3.  The  Pharisees  came.  See  Note, 
Matt.  iii.  7.  If  Tempting  him.  This 
means,  to  get  him,  if  possible,  to  ex- 
press an  opinion  that  should  involve 
him  in  difficulty.  There  was  the  more 
art  in  this  captious  question  which  they 
proposed,  as  at  that  time  the  people 
were  very  much  divided  on  the  subject. 
A  part,  following  the  opinions  of  Hillel, 
said  that  a  man  might  divorce  his  wife 
for  any  offence,  or  any  dislike  he  might 
have  of  her.  Note,  Matt.  v.  31.  Others, 
of  the  school  of  Shammai,  maintained 
that  divorce  was  unlawful,  except  in 
case  of  adultery.  Whatever  opinion, 
therefore,  Christ  expressed,  they  e.\- 
pected  that  he  would  involve  himself  in 
difficulty  with  one  of  their  parties. 

4,  5,  6.  And  he  answered  and  said, 
&c.  Instead  of  referring  to  the  opi- 
nions of  either  party  Jesus  called  theii 
attention  to  the  origmal  design  of  mar 
riage,  to  the  authority  of  Moses  —  an 
authority  acknov^lcdged  by  them  both. 
If  Have  ye  not   rend.     Gen.  i.  27  :    ii 


210 


MATl^HEW, 


\A.  D.  3S. 


7  Thtv  -eay  unto  him,  Why"  did 
Moses  t)  en  command  to  give  a 
writing  or"  divorcement,  and  to  put 
her  away  J 

8  He  &aith  unto  them,  Moses,  be- 

a  De.24.1.   Is.50.1. 


21,  22.  ^  A7id  saTd,  For  this  cause, 
&c.  Geii.  ii.  24.  That  is,  God  at  the 
Deginning  made  but  ofie  man  and  one 
woman;  their  posterity  should  learn 
that  the  "riginal  intention  of  marriage 
was  that  a  man  should  have  but  one 
wife.  "iT  Shall  leave  his  father  aiid 
mother.  This  means,  shall  bind  him- 
self more  strongly  to  his  wife  than  he 
was  to  his  father  or  mother.  The  mar- 
riage connexion  is  the  most  tender  and 
endearing  of  all  human  relations  ;  more 
tender  than  even  that  bond  which  unites 
us  to  a  parent.  IT  A7id  shall  cleave  U7ito 
his  wife.  The  word  cleave  denotes  a 
union  of  the  firmest  kind.  It  is  in  the 
original  taketi  from  gluing,  and  means 
so  firmly  to  adhere  together  that  no- 
thing can  separate  ihcm.  ^  Tlieytivain 
shall  be  o?ie  flesh.  That  is,  they  two,  or 
that  were  two,  shall  be  united  as  one- 
one  in  law,  in  feeling,  in  interest,  and 
in  affection.  They  shall  no  longer  have 
separate  interests,  but  shall  act  in  all 
things  as  if  they  were  one — animated 
by  one  soul  and  one  wish.  The  argu- 
ment of  Jesus  here  is,  that  since  they 
are  so  intimately  united  as  to  be  one, 
and  since  in  the  beginning  God  made 
but  one  woman  for  one  man,  it  follows 
that  they  cannot  be  separated  but  by 
the  authority  of  God.  Man  may  not 
put  away  his  wife  for  every  cause. 
What  God  has  joined  together  man  may 
not  put  asunder.  In  this  decision  he 
really  decided  in  favor  of  one  of  the 
parties  ;  and  it  shows  that  when  it  was 
proper,  Jesus  answered  questions,  from 
whatever  cause  they  might  have  been 
proposed,  and  however  much  difliculiy 
it  might  involve  him  in.  Our  Lord,  in 
this,  also  showed  consummate  wisdom. 
He  answered  the  question,  not  frotn 
Ilillel  or  Shammai,  their  teachers,  bui 
from  Moses  ;  and  thus  defeated  iln:/i 
malice. 

".  Why  did  Mosrs,  &o.  To  this 
(hey  objected  that  Moses  had  allowed 
such  clivorces  (Deut.  x.xiv.  1);  and  if 
he  had  allowed  them,  thev  inferred  that 
they  could  not  be  unlawful .  See  Note, 
Matt.  V.  31. 


cause  of  the  hardness  of  your  hearts 
suffered  you  to  put  away  your  wives: 
but  from  the  beginning  it  was  not 
so. 

9  And  I    say  unto   you,  whoso- 


8.  He  saith  unto  them,  &c.  Jesus 
admits  that  this  was  allowed  ;  but  still 
he  contends  that  this  was  not  the  origi- 
nal desig7i  of  marriage.  It  was  only  a 
temporary  expedient,  growing  out  of  a 
peculiar  state  of  things,  and  not  de- 
signed to  be  perpetual.  It  was  on  ac- 
count of  the  hardness  of  their  hearts. 
Moses  found  the  custom  in  use.  He 
found  a  hard-hearted  and  rebelhous 
people.  In  this  state  of  things  he  did 
not  deem  it  prudent  to  forbid  a  practice 
so  universal :  but  it  might  be  regulated ; 
and,  instead  of  suffering  the  husband  to 
divorce  his  wife  ?Vt  a  passio7i,  he  re- 
quired him,  in  order  that  he  might  take 
time  to  consider  the  matter,  and  thus 
make  it  probable  that  divorces  would 
be  less  frequent,  to  give  her  a  writing; 
to  sit  down  deliberately,  to  look  at  the 
matter,  and  probably  also  to  bring  the 
case  before  some  scribe  or  learned  man, 
to  wriie  a  divorce  in  the  legal  form. 
Thus  doing,  there  might  be  an  oppor- 
tunity for  the  matter  to  be  reconciled, 
and  the  man  to  be  persuaded  7iot  to  di 
vorce  his  wife.  This,  says  our  Saviour, 
was  a  permission  growing  out  of  a  par- 
ticular state  of  things,  and  designed  to 
remedy  a  prevailing  evil.  But  at  first 
it  was  not  so.  God  intended  that  mar- 
riage should  be  between  one  man  and  one 
woman,  and  that  they  were  only  to  be  se- 
parated by  appointment  of  him  who  had 
formed  the  union.  H  Hardness  of  yotir 
hearts.  He  speaks  here  of  his  hearer; 
as  a  part  of  the  nation.  The  hardness 
of  you  Jeivs ;  as  wb-n  we  say,  we 
fought  with  England  md  gained  our 
independence.  Thai  (<  we  the  Ame- 
rican people,  thougli  ii.  was  done  by 
our  fathers.  He  doe;,  not  mean  to  say, 
therefore,  that  this  wa'<  done  on  account 
of  the  people  that  he  addressed,  but  of 
the  national  hardness  of  heart  —  the 
cruelty  of  the  Jewish  people  as  a  people. 

9.  A7id  I  say  unto  you.  Emphasis 
should  h"  laid  here  on  the  word  /. 
This  was  the  opinion  of  Jesus— tliis  he 
proclaimed  to  be  the  law  of  his  king 
dom — this  the  command  of  God  ever 
afterwards.    Indulgence  had  been  given 


A.  D.  32.] 


CHAPTER  XIX. 


211 


ever  "  shall  put  away  his  wife,  ex- 
cept it  he  for  fornication,  and  shall 
marry  another,  committeth  adultery  : 
and  whoso  marrieth  her  which  is 
put  away  doth  commit  adultery. 

10  His  disciples  say  unto  him, 
If  the  case  of  the  man  he  so  with 
hia  wife,  it  is  not  good  to  marry.* 

11  But  he  said  unto  them.  All 
men  cannot  receive  this  saying,  save 
ihey  to  whom  it  is  given. 

ac.5.32.  Lii. 16.18.      6  Pr.19.13.    21.9,19. 


by  the  laws  of  Moses  ;  but  that  indul- 
gence was  to  cease,  and  the  marriage 
relation  to  he  brought  hack  to  its  original 
intention.  Only  one  offence  was  to 
make  divorce  lawful.  This  is  the  law 
of  God.  And  by  the  same  law,  all 
marriages  which  take  place  after  di- 
vorce Nvthere  adultery  is  not  the  cause 
of  divorce,  are  adulterous.  Legisla- 
tures have  no  right  to  say  that  men 
may  put  away  their  wives  for  any  other 
cause  ;  and  ivhere  they  do,  and  where 
(here  is  marriage  afterwards,  by  the  law 
of  God  such  marriages  are  adulterous. 

10.  His  disciples  say,  &c.  The  dis- 
ciples were  full  of  Jewish  notions. 
They  thought  that  the  privilege  of  di- 
vorcing a  wife  when  there  was  a  quar- 
relsome disposition,  or  any  thing  else 
that  rendered  the  marriage  unhappy, 
was  a  great  privilege  ;  and  that  in  such 
cases  to  be  always  hound  to  live  with  a 
wife  was  a  great  calamity.  They  said, 
therefore,  thai  if  such  tuas  the  case — 
such  the  condition  on  which  men  mar- 
ried— it  was  belter  not  to  marry. 

11.  All  men  cannot  receive  this  say- 
ing. The  minds  of  men  are  not  pre- 
pared for  this.  This  saying  evidently 
means  what  the  disciples  had  just  said, 
that  it  was  good  for  a  man  not  to  marry. 
It  might  be  good  in  certain  circumstan- 
ces, in  times  of  persecution  and  trial, 
or  for  the  sake  of  laboring  in  the  cause 
of  religion,  without  the  care  and  burden 
of  a  family.  It  might  be  good  for  many 
to  live  as  some  of  the  apostles  did, 
without  marriage,  but  it  was  not  given 
to  all  men.  1  Cor.  vii.  1,  7,  9.  To  be 
Tiarried,  or  unmarried,  might  be  law- 
ful according  to  circumstances.  1  Cor. 
vii.  26. 

12.  Jesus  proceeds  to  state  that  there 
were  some  who  were  able  to  receive  that 
saymg,  and  to  rf  oiam  in  an  unmarried 


12  For  there  are  some  eunuchq, 
which  were  so  born  from  their  mo- 
thers' womb :  and  there  are  some 
eunuchs,  which  were  made  eunuchs 
of  men :  and  there  be  eunuchs, 
which  have  made  themselves  eu- 
nuchs for  the  kingdom  of  heaven's 
'sake.  He  that  is  able  to  receive 
it,  let  him  receive  it. 

13  Then  were  there  brought  unto 
him  little  children,  that  he  should 

c  1  Cor.7.32. 


state.  Some  were  so  born  ;  some  made 
such  by  the  cruelty  of  men ;  and  some 
who  voluntarily  abstained  from  mar- 
ringe  for  the  kingdom  of  heaven' s  sake-~ 
that  is,  that  they  might  devote  them- 
selves entirely  to  the  proper  business 
of  religion.  Perhaps  he  refers  here  to 
the  EssENES,  a  sect  of  the  Jews  (see 
Note,  Matt.  iii.  7)  who  held  that  mar- 
riage was  unsuitable  to  their  condition, 
who  had  no  children  of  their  own,  but 
perpetuated  their  sect  by  adopting  the 
poor  children  of  others.  Eunuchs  were 
employed  chiefly  in  attending  on  the 
females,  or  in  the  harem.  They  rose 
often  to  distinction,  and  held  important 
offices  in  the  state.  Hence  the  word 
sometimes  denotes  such  an  officer  of 
state.     Acts  viii.  27. 

13.  Then  V)ere  hroHght  little  children. 
See  also  Mark  x.  13 — 16 ;  Luke  xviii.  15 
— 17.  Probably  these  were  brought  by 
some  of  his  followers,  who  desired  not 
only  to  devote  themselves  to  Jesus,  but 
all  that  they  had — their  children  as  well 
as  themselves.  All  the  Jews  were  ac- 
customed to  devote  their  children  to 
God  by  circumcision.  It  was  natural, 
therefore,  under  the  new  dispensation, 
that  it  should  be  done.  Luke  says  they 
were  infants.  They  were  undoubtedly 
those  who  were  not  old  enough  to  come 
by  choice,  but  their  coming  was  an  act  of 
the  parents.  If  Put  his  hands  on  them 
and  pray.  It  was  customary  among  the 
Jews,  when  blessings  were  sought  for 
others  in  prayer,  to  lay  the  hands  on 
the  head  of  the  person  prayed  for,  im- 
plying a  kind  of  consecration  to  God. 
See  Gen.  xlviii.  14  ;  Matt.  be.  18.  They 
had  also  much  confidence  in  the  pray- 
ers of  pious  men ;  believing  that  those 
blessed  by  a  saint  or  a  prophet  would 
be  happy.  See  Num.  xxii.  6;  Luke  n 
28.    IT  The  disciples  rebuked  them    That 


212 


MATTHEW. 


[A.  D.  32 


put  his  hands  on  them,  and  pray  : 
and  the  disciples  rebuked  them. 

14  But  Jesus  said,  Suffer  "  little 
children,  and  forbid  them  not,  to 
come  unto  me  ;  for  of  such  *  is  the 
kingdom  of  heaven. 

a  Mar.10.14.   Lu.]8.16,&c.      6  c.18.3. 

Is,  reproved  them,  or  told  them  it  was 
improper.  This  they  did  probably, 
either,  1st.  because  they  thought  they 
were  too  young;  or,  2d.  because  they 
thought  they  would  be  troublesome  to 
their  Master. 

14.  Jesus  said,  Suffer  little  children, 
&c.  Mark  adds,  he  was  much  displeased 
at  what  the  disciples  said.  It  was  a 
thing  highly  gratifying  to  him,  and 
which  he  earnestly  sought,  that  chil- 
dren should  be  brought  to  him  ;  and  a 
case  where  it  was  very  improper  that 
they  should  interfere.  IT  Of  such  is  the 
kingdoin  of  heaven.  The  kingdom  of 
heaven  evidently  means,  here,  the 
church.  Note,  Mark  iii.  2.  In  Mark 
and  Luke  it  is  said  he  immediately  add- 
ed, "  Whosoever  shall  not  receive  the 
kingdom  oi'  God  as  a  Httle  child,  shall 
not  enter  therein."  Whosoever  shall 
not  be  humble,  unambitious,  and  docile, 
shall  not  be  a  true  follower  of  Christ, 
or  a  member  of  his  kingdom.  Of  such 
as  these  —  that  is,  of  persons  with  such 
tempers  as  these  —  is  the  church  to  be 
composed.  He  does  not  say  of  those 
infants,  but  of  such  persons  as  resem- 
bled them,  or  were  like  them  in  temper, 
was  the  kingdom  of  heaven  made  up. 
It  was  proper,  therefore,  that  he  should 
pray  for  them.  It  was  proper  that  they 
who  possessed  such  a  temper  should  be 
brought  to  him.  The  disposition  itself 
—  the  humility,  the  teachableness,  the 
want  of  ambition,  was  an  ornament  any 
where,  and  little  children  should  there- 
fore be  brought  to  him. — It  is  probable 
— it  is  greatly  to  be  hoped — that  all  in- 
fants will  be  saved.  No  contrary  doc- 
trine IS  taught  in  the  sacred  scriptures. 
But  it  does  not  appear  to  be  the  design 
of  this  passage  to  teach  that  all  infants 
will  be  saved.  It  means  simply  that 
they  should  be  suffered  to  be  brought 
to  hiin,  as  amiable,  lovely,  and  uncor- 
rupted  by  the  world,  and  having  traits 
of  mind  resemMing  those  among  real 
Christians. 

15.  He  laid  his  hands  o7t  them.    Mark 


15  And  he  laid  his  hands  on 
them,  and  departed  thence. 

16  And  behold,  one  came,  and 
said  unto  him.  Good  Master,  what 
'  good  thing  shall  I  do,  that  I  may 
have  eternal  life'? 

c  Mar.10.17.   Lu. 10.25.  18.18. 


says  he  blessed  them.  That  is,  he 
pronounced  or  sought  a  blessing  on 
them. 

16 — 30.  This  account  is  found  also 
in  Mark  x.  17  —  31,  Luke  xviii.  18- 
30. 

16.  One  cnm^.  This  was  a  young 
man.  Ver.  20.  He  was  a  ruler  (Luke) ; 
probably  a  ruler  in  a  synagogue,  or  of 
the  great  council  of  the  nation  ;  a  place 
to  which  he  was  chosen  on  account  of 
his  unblemished  character,  and  promis- 
ing talents.  He  came  running  ^Mark) ; 
evincing  great  earnestness  and  anxiety. 
He  fell  upon  his  knees  (Mark) ;  not  to 
worship  him,  but  to  pay  the  customary 
respectful  salutation ;  exhibiting  the 
highest  regard  for  Jesus  as  an  extraoi 
dinary  religious  teacher.  IT  Good  Mas 
ter.  The  word  good  here  means,  doubt- 
less, most  excellent;  referring  not  so 
much  to  the  mokal  character  of  Jesus 
as  to  his  character  as  a  religious  teacher 
It  was  probably  a  title  which  the  Jews 
were  in  the  habit  of  applying  to  their 
religious  teachers.  The  word  Master 
here  means  teacher.  ^  What  good  thing 
shall  I  do.  He  had  attempted  to  keep 
all  the  commandments.  He  had  been 
taught  by  his  Jewish  teachers  that  men 
were  to  be  saved  by  doing  something, 
or  by  their  works ;  and  he  supposes 
that  this  was  to  be  the  way  under  every 
system  of  religion.  He  had  lived  ex- 
ternally a  blameless  life ;  but  yet  he 
was  not  at  peace:  he  was  anxious,  and 
he  came  to  ascertain  what,  in  the  view 
of  Jesus,  was  to  be  done,  that  his  right- 
eousness might  be  complete.  To  have 
eternal  life  means  to  be  saved.  The 
happiness  o(  heaven  is  called  life,  in  op- 
position to  the  pains  of  hell,  called  death, 
or  an  eternal  dying.  Rev.  ii.  2 ;  xx.  14. 
The  one  is  real  life,  answering  the  pur- 
poses of  livi  ig  —  livnig  to  the  honor  of 
God,  and  in  eternal  happiness  ;  the  other 
is  a  failure  of  the  great  ends  of"  exist- 
ence— prolonged,  eternal  suffering — of 
which  temporal  death  is  but  the  feebla 
imago. 


K.  D.  3y.] 


CHAPTER  XIX. 


213 


17  And  he  said  unto  him.  Why 
eallest  thou  me  jTood  ?  there  is  none 
good  but  one,  that  is  God  :  but  if 
thou  wilt  enter  into  life,  keep  the 
commandments. 

18  He  saith  unto  him,  Which  1 
Jesus  said.  Thou  shalt^do  no  mur- 

a  Ex.20. 13.   De.5.17,&c. 


17.  Why  callest  thou  me  good  ?  Why 
do  you  give  to  me  a  title  that  belongs 
only  to  God?  You  suppose  me  to  be 
only  a  man.  Yet  you  give  me  an  ap- 
pellation that  belongs  only  to  God.  It 
is  improper  to  use  titles  in  this  manner. 
As  you  Jews  use  them,  they  are  un- 
meaning. And  though  the  "title  may 
apply  to  me,  yet  you  did  not  intend  to 
use  it  in  the  sense  in  which  it  is  proper, 
as  denoting  infinite  perfection,  or  di- 
vinity; but  you  intended  to  use  it  as  a 
complimentary  or  a  flattering  title,  ap- 
plied to  me  as  if  I  were  a  mere  man — a 
title  which  belongs  only  to  God.  The 
intention,  the  liahit  of  using  mere  titles, 
and  applying  as  compliment  terms  be- 
longing only  to  God,  is  wrong.  Christ 
did  not  intend  here  to  disclaim  divinity, 
or  to  say  any  thing  about  his  own  cha- 
racter; but  simply  to  reprove  the  inten- 
tion and  habit  of  the  young  man  —  a 
most  severe  reproof  of  a  foolish  habit 
of  compliment  and  flattery,  and  seeking 
pompous  titles.  II  Keep  the  command- 
ments. That  is,  do  what  God  has  com- 
manded. He,  in  the  ne.xt  verses,  in- 
forms hin;  what  he  meant  by  the  com- 
mandments. Jesus  said  this,  doubtless, 
to  try  him,  and  to  convince  him  that  he 
had  by  no  means  kept  the  command- 
ments ;  and  that  in  supposing  he  had, 
he  was  altogether  deceived.  The  young 
man  thought  he  had  kept  them,  and  was 
relying  on  thein  for  salvation.  It  was 
of  great  importance,  therefore,  to  con- 
vince him  that  he  was,  after  all,  a  sin- 
ner. Christ  did  not  mean  to  say  that 
any  man  would  be  saved  by  the  works 
of  the  law,  for  the  Bible  teaches  plainly 
that  such  will  not  be  the  case.  Rom. 
iii.  20,  28;  iv.  6.  Gal.  ii.  16.  Eph.  ii. 
9.  2  Tim.  i.  9.  At  the  same  time, 
however,  it  is  true  that  if  a  man  per- 
fectly complied  with  the  requirements 
of  the  law,  he  would  be  saved  ;  for  there 
would  be  no  reason  why  he  should  be 
condemned.  Jesus,  therefore,  since  he 
saw  he  was  depending  on  his  works, 
*)ld  him  that  if  he  would  entc-  hfe  he 


der,  Thou  shalt  not  commit  adul- 
tery, Thou  shalt  not  steal.  Thou 
shalt  not  bear  false  witness  ; 

19  Honour  thy  father  and  ihy 
mother;  and.  Thou  ''  shalt  iove  thy 
neighbour  as  thyself. 

6  Le.19.18. 


must  keep  the  commandments;  if  he 
was  depending  on  them,  he  must  keep 
them  perfectly;  and  if  this  was  done,  he 
would  be  saved.  The  reasons  why 
Christ  gave  him  this  direction  were, 
probably  :  1st.  Because  it  was  his  duty 
to  keep  them.  2d.  Because  the  young 
man  depe?ided  on  them,  and  he  ought  to 
understand  what  was  required  if  he  did 
— that  they  should  be  kept  perfectly,  or 
that  they  were  not  kept  at  all.  3d.  Be- 
cause he  wanted  to  test  him,  to  show 
him  that  he  did7iot  keep  them,  and  thus 
to  show  him  his  need  of  a  Saviour. 

18,  19.  In  reply  to  the  inquiry  of  the 
young  man,  Jesus  directed  him  to  the 
sixth,  seventh,  eighth,  ninth,  and  fifth 
(Ex.  x.\.  12 — 16),  as  containing  the  sub- 
stance  of  the  whole — as  containing  par- 
ticularly  ■what  he  intended  to  show  him, 
that  he  had  not  kept.  See  Notes,  Matt. 
V.  21,  27.  IT  Not  steal.  To  steal  is 
to  take  the  property  of  another  without 
his  knowledge  or  consent.  If  Bear  false 
vutness.  Give  testimony  contrary  to 
truth.  This  may  be  done  in  a  court  of 
justice,  or  by  private  or  ptiblic  slander. 
It  means  to  say  things  of  another  which 
are  not  true.  IT  Honor  thy  father,  &,c. 
That  is,  1st.  Obey  them,  keep  their  com 
mands.  Col.  iii.  20.  Eph.  vi.  1,  2,  3 
2d.  Respect  them,  show  them  reverence, 
3d.  Treat  their  opinions  with  regard — 
not  despise  them,  or  ridicule  them.  4th. 
Treat  their  habits  with  respect.  They 
may  be  difl'erent  from  ours ;  may  be 
antiquated,  and  to  us  strange,  odd,  or 
whimsical ;  but  they  are  the  habits  of 
a  parent,  and  they  are  not  to  be  ridi- 
culed. 5th.  Provide  for  them  when 
sick,  weary,  old,  and  infirm.  Beai 
with  their  weakness,  comply  with  theii 
wishes,  speak  to  them  kindly,  and  deny 
ourselves  of  rest,  and  sleep,  and  ease 
to  promote  their  welfare. — To  this  he 
added  another — the  duty  of  loving  our 
neighbor.  Lev.  xix.  IS.  This  Christ 
declared  to  be  the  seco7id  great  com-- 
mandment  of  the  law.  Matt.  xxii.  39 
A  neighbor  means,  1st.,  any  person  whe 


814 


MATTHEW. 


[A.  D.  32. 


20  The    young   maii   saith   unto  !      21  Jesus  said  unto  him,  If  thou 
him,  All  these  things  have  1  kept   wilt  be   perfect,  go  "  and  sell    that 


from  my  youth  up  :  what  lack  I  yet] 


lives  near  to  us.  2d.  Any  person  with 
whom  we  havo^jjealings.  3d.  A  friend 
or  relative.  Man.  v.  43.  4th.  Any 
person  —  friend,  relative,  coimtryman, 
or  foe.  Mark  xii.  31.  5th.  Any  person 
who  does  us  good,  or  confers  a  favor  on 
us.  Luke  .X.  27 — 37.  This  command- 
ment means  evidently,  1st.  That  we 
should  not  injvre  our  neighbor  in  his 
person,  property,  or  character.  2d. 
That  we  should  not  be  supremely  self- 
ish, and  should  seek  to  do  him  good. 
3d.  That  in  a  case  of  debt,  difference,  or 
debate,  we  should  do  what  is  right,  re- 
garding his  interest  as  much  as  our  own, 
and  not  being  influenced  by  a  love  of 
self  4th.  That  we  should  treat  his 
character,  property,  &c.,  as  we  do  our 
own,  according  to  what  is  right.  5th. 
That  in  order  to  benerit  him  we  should 
practise  self-denial,  or  do  as  we  would 
wish  him  to  do  to  us.  Matt.  vii.  12.  It 
does  not  mean,  1st.,  that  the  love  of 
ourselves,  accordiiig  to  tvhat  we  are,  or 
according  to  truth,  is  improper.  The 
happiness  of  myself  is  of  as  much  im- 
portance as  that  01  any  other  man  ;  and 
it  is  as  proper  that  it  should  be  sought. 
2d.  It  does  not  mean,  that  I  am  to  ne- 
glect my  oivn  business  to  take  care  of 
my  neighbor's.  3[y  happiness,  salva- 
tion, health,  and  family,  are  committed 
peculiarly  to  myself;  and  provided  I 
do  not  interfere  with  my  neighbor's 
rights,  or  violate  my  obligations  to  him, 
it  is  my  duty  to  seek  the  vvelfare  of  my 
own  as  my  first  duty.  1  Tim.  v.  8,  13. 
Titus  ii.  5.  Mark  adds  to  these  com- 
mandments, "defraud  not;"  by  which 
h<j  meant,  doubtless,  to  express  the  sub- 
stance of  this,  to  love  our  neighbor  as 
ourself.  It  means,  literally,  to  take 
away  the  property  of  another  by  vio- 
lence or  by  deceiving  him  ;  thus  show- 
ing that  he  is  not  loved  as  we  love  our- 
selves. 

20.  All  these,  &c.  I  have  made 
these  the  rule  of  my  life.  I  have  en- 
deavored to  obey  them.  Is  there  any 
thing  that  I  lack — any  new  command- 
ments to  be  kept  ?  Do  you,  the  Mes- 
siah, teach  any  new  commands,  besides 
those  which  I  have  learned  from  the 
law,    and   from    the  Jewish   teachers, 


thou  hast,  and  give  to  the  poor,  and 
oLu.12.33.  1G9.  Ac.2.45  4.34,35.  lTi.6.]a,19 


which  it  is  proper  for  me  to  obey,  in 
order  to  be  saved  ? 

21.  If  tJiou  wilt  he  perfect.  The  word 
perfect  means  complete  in  all  its  parts- 
finished,  having  no  part  wanting.  Thup 
a  watch  is  perfect,  or  complete,  whei 
it  has  all  its  proper  wheels,  and  hands, 
and  casements  in  order.  Job  was  said 
to  be  perfect  (Job  i.  1) ;  not  that  he  was 
sinless,  for  he  is  afterwards  reproved 
by  God  himself  (Job  xxxviii.,  xxxix., 
xl.  4) :  but  because  his  piety  was  propor- 
tioned, and  had  a  completeness  of  parts. 
He  was  a  pious  father,  a  pious  magis- 
trate, a  pious  neighbor,  a  pious  chizen. 
His  religion  was  not  confined  to  one 
thing,  but  extended  to  all.  Perfect 
means,  sometimes,  xhe  filing  up  nr  car- 
rying out,  or  expressio7i  of  a  principle  of 
action.  Thus,  1  John  ii.  5:  "  Whoso 
keepeth  his  word,  in  him  verily  is  the 
love  of  God  perfected."  That  is,  the 
keeping  of  the  commandments  of  God 
is  the  proper  expression,  carryi7ig  out,  or 
completio7i,  of  the  love  of  God.  This  is 
its  meaning  here.  Ifthou\\;iIt  be  per- 
fect,  complete,  finished  —  if  thou  wilt 
show  the  proper  expression  of  this  keep- 
ing of  the  commandments  —  go,  &c. 
Make  the  obedience  complete. 

Mark  says  (x.  21),  Jesus,  beholding 
him  loved  him.  He  was  pleased  with 
his  amiableness,  his  correct  character, 
his  frankness,  and  ingenuousness.  Je- 
sus, as  a  man,  was  capable  of  all  the 
emotions  of  most  tender  friendship.  As 
a  man,  we  may  suppose  that  his  dispo- 
sition was  tender  and  afl^ectionate,  mild 
and  calm.  Hence  he  loved  with  pecu- 
liar affection  the  disciple  John,  emi- 
nently endowed  with  these  quahties. 
And  hence  he  was  pleased  v/ith  the  same 
traits  in  this  young  man.  Still,  with 
all  this  amiableness,  there  is  reason  to 
think  he  was  not  a  Christian  ;  and  that 
the  love  of  mere  amiable  qualities  was 
all  the  affection  that  was  ever  bestowea 
on  him  by  the  Saviour. 

One  thing,  adds  Mark,  thou  lackest. 
There  is  one  thing  wanting.  You  art) 
not  complete.  This  done,  you  would 
show  that  your  obedience  lacked  no  cs 
sential  part,  but  was  complete,  finished, 
proporiioiiate,  perfeci.      '   Go   and  set) 


A.  D.  32.] 


thou  shall  have  treasure 
and  come  ^nd  follow  "  me. 

22  But  when  the  young  man 
heard  that  saying,  he  went  away 
sorrowful :  for  lie  had  great  pos- 
sessions. 

a  Jiio.12.2G. 


CHAPTER  XIX. 

1  heaven  ; 


^15 


that  thru  hast,  &c.  The  young  man 
djclared  that  he  had  kept  the  law.  That 
law  required,  among  other  things,  that 
he  should  love  his  neighbor  as  himself. 
It  requirtd  alco  that  he  should  love  the 
Lord,  his  God,  supremely ;  that  is, 
more  than  all  other  objects.  If  he  had 
that  true  love  to  God  and  man ;  if  he 
loved  his  Maker  and  fellow  creatures 
more  than  he  did  his  property,  he  would 
be  willing  to  give  up  his  wealth  to  the 
service  of  God  and  of  man.  Jesus 
commanded  him  to  do  this  therefore,  to 
test  his  character,  and  to  show  him  that 
he  had  not  kept  the  law  as  he  pretend- 
ed ;  and  thus  to  show  him  that  he 
needed  a  better  righteousness  than  his 
own.  IT  Treasure  hi  heaven.  See  Note, 
Matt.  vi.  20.  TT  Follow  me.  To  follow 
Jesus,  then  meant  to  be  a  personal  at- 
tendant on  his  ministry ;  to  go  about 
with  him  from  place  to  place,  as  well 
as  to  imitate  and  obey  him.  Now  it 
means;  1st.  To  obey  his  command- 
ments. 2d.  To  imitate  his  example, 
and  to  live  like  him. 

22.  He  had  great  possessions.  He 
was  very  rich.  He  made  an  idol  of 
them.  He  loved  iheiii  more  than  God. 
He  had  not  kcfpt  the  commandments 
from  his  youth  up,  nor  had  he  kept 
them  at  all.  And  rather  than  do  good 
with  his  treasures,  and  seek  his  salva- 
tion by  obeying  God,  this  young  man 
chose  to  turn  away  from  the  Saviour, 
and  give  over  his  inquiry  about  eternal 
life.  He  probably  returned  no  more. 
Alas,  how  many  lovely  and  amiable 
young  persons  follow  his  example  ! 

23.  Shall  hardly  enter  iMo  the  king- 
dom of  heaven.  Shall  with  difficulty  be 
saved.  He  has  much  to  struggle  with  ; 
and  it  will  require  the  greatest  of  hu- 
man efforts  to  break  away  from  his 
temptations,  and  idols,  and  secure  his 
salvation. 

24.  It  is  easier  for  a  camel,  &c. 
This  was  a  proverb  in  common  use 
among  the  Jews,  and  still  common 
among  the  Arabians.  To  denote  that 
a  thing  was  impossible,  or  exceedingly 


23  Then  said  Jesus  unto  hi:,  dis- 
ciples, Verily  I  say  unto  yon,  that 
'  a  rich  man  shall  hardly  enter  into 
the  kingdom  of  heaven. 

24  And  again  I  say  unto  you,  It 
is  easier  for  a  camel  to  go  through 

b  1  Ti.6.9,J0. 


difficult,  they  said  that  a  camel  or  an 
elephant  might  as  soon  walk  through  a 
needle's  eye.  In  the  use  of  such  pro- 
verbs, it  is  not  necessary  to  understand 
them  literally,  but  only  to  denote  the 
extreme  difficulty  of  the  case.  H  A 
camel.  A  beast  of  burden,  much  used 
in  eastern  countries.  It  is  about  the 
size  of  the  largest  ox,  with  one  or  two 
bunches  on  his  back,  with  long  neck 
and  legs,  no  horns,  and  with  feet  adapt- 
ed to  the  hot  and  dry  sand.  They  are 
capable  of  carrying  heavy  burdens ; 
will  travel  sometimes  faster  than  the 
fleetest  horse  ;  and  are  provided  with  a 
stomach  which  they  fill  with  water,  by 
means  of  which  they  can  five  four  or 
five  days  without  drink.  They  are  very 
mild  and  tame,  and  kneel  down  to  re- 
ceive and  unload  their  burden.  They 
are  chiefly  used  in  deserts  and  hot  cli- 
mates, where  other  beasts  of  burden 
are  with  diflaculty  kept  alive.  ^  A  rich 
man.  This  rather  means  one  who  loves 
his  riches,  and  makes  an  idol  of  them  ; 
or  one  who  supremely  desires  to  be 
rich.  Mark  says,  "  them  that  trust  in 
riches."  While  he  has  this  feeling,  it 
is  literally  impossible  that  he  should  be 
a  Christian.  For  religion  is  the  love  of 
God,  rather  than  the  world ;  the  love 
of  Jesus  and  his  cause,  more  than  gold. 
Still  a  man  may  have  much  property  . 
and  not  have  this  feeling.  He  may 
have  great  wealth,  and  love  God  more  ; 
as  a  poor  man  may  have  little,  and  love 
that  little  more  than  God.  The  diffi- 
culties in  the  way  of  salvation  for  a 
rich  man  arc:  1st.  That  riches  engross 
the  affections.  2d.  Men  consider  wealth 
as  the  chief  good  ;  and  when  this  is  ob 
taincd,  think  they  have  gained  all.  3d. 
They  are  proud  of  their  wealth,  and  un- 
willing to  be  numbered  with  the  pool 
and  despised  followers  of  Jesus.  4th. 
Riches  engross  the  time,  and  fill  the 
mind  with  cares  and  anxieties,  and  leave 
little  for  God.  5th.  They  often  produce 
luxury,  dissipation,  and  vice.  6th.  It  ia 
difficult  to  obtain  wealth  without  sin  ,  • 
without  avarice,  and  covetousness,  and 


216 


MATTHEW. 


[A.  D.  32, 


Ihe  eye  of  a  needle,  than  for  a  rich 
man  to  enter  into  the  kingdom  of 
God. 

25  When  his  disciples  heard  it, 
they  were  exceedingly  amazed,  say- 
ing, Who  then  can  be  saved  7 

26  But  Jesus  beheld  them,  and 
Baid  unto  them,  With  men  this  is 

aPs.3.8.  62.11.  Zec.S.C. 

fraud,  and  oppression.  1  Tim.  vi.  9, 
10,  17.  James  v.  1 — 5.  Luke  xii.  16 — 
21 ;  xvi.  19 — 31.  Still  Jesus  says  (v. 
26),  all  these  may  be  overcome.  God 
can  give  grace  to  do  it.  Though  to  me7i 
it  may  appear  impossible,  yet  it  is  easy 
for  God. 

27.  We  Jiave  forsaken  all.  Probably 
nothing  but  their  fishing  nets,  smqjl 
boats,  and  cottages.  But  they  were 
their  all  ;  their  living,  their  home.  And 
forsaking  them,  they  had  as  really  shown 
their  sincerity,  as  though  they  had  pos- 
sessed the  gold  of  Ophir,  and  dwelt  in 
the  palaces  of  kings.  ^  What  shall  we 
have  therefore!  We  have  done  as  thou 
didst  command  this  young  man  to  do. 
What  reward  may  we  expect  for  it  ? 

28.  Verily  I  say  unto  you.  Jesus  in 
this  verse  declares  the  reward  which 
they  would  have.  They  were  not  to 
look  for  it  now,  but  in  a  future  period. 
"i  In  the  regeneration.  This  word  oc- 
curs but  once  elsewhere  in  the  New 
Testament.  Titus  iii.  5.  It  hterally 
means  a  new  birth,  or  being  born  again. 
Applied  to  man,  it  denotes  the  great 
change  when  the  heart  is  renewed,  or 
when  the  sinner  begins  to  be  a  Chris- 
tian. This  is  its  meaning  clearly  in 
Titus.  But  this  meaning  cannot  be 
applied  here.  Christ  was  not  born 
again,  and  in  no  proper  sense  could  it 
be  said  that  they  had  folloived  him  in  the 
new  hirtli.  The  word  also  means  any 
great  changes,  or  restoration  of  things 
to  a  former  state,  or  to  a  better  state. 
In  this  sense  it  is  probably  used  here. 
It  refers  to  that  great  revolution ;  that 
restoration  of  order  in  the  universe ; 
that  universal  7ie\u  birth  when  the  dead 
shall  rise,  and  all  human  things  shall 
be  changed,  and  a  new  order  of  things 
shall  start  up  out  of  the  ruins  of  the  old, 
ivhen  the  Son  of  man  shall  come  to 
judgment.  The  passage,  then,  should 
be  read,  '  Ye  which  have  followed  me, 
shall,  as  a  reward  in  the  great  day  of 


impossible ;    but   *  with   God    all 
things  are  possible. 

27  Then  *  answered  Peter,  and 
said  unto  him,  Behold,  we  have  for- 
saken all  '^  and  followed  thee  :  what 
shall  we  have  therefore  1 

28  And  Jesus  said  unto  them, 
Verily  I  say  unto  you,  that  ye  which 

b  Mar.10.2a.   Lu.18.28.      c  Ph.3.8. 


the  resurrection  of  the  dead,  and  of 
forming  the  new  and  eternal  order  of 
things — the  day  of  judgment,  the  re- 
generation — be  signally  honored  and 
blessed.'  IT  When  the  Son  of  man  shall 
sit  in  the  throne  of  his  glory.  That  is, 
to  judge  the  world.  Throne  of  glory 
means  glorious  throne,  or  a  splendid 
throne.  It  is  not  to  be  taken  literally, 
but  is  used  to  denote  his  character  as  a 
king  and  judge,  and  to  signify  the  great 
dignity  and  majesty  which  will  be  dis- 
played by  him.  See  Matt.  xxiv.  30 ; 
x.xvi.  64.  Acts  i.  11;  xvii.  31.  "^  Sit 
upon  twelve  thrones.  This  is  figurative. 
To  sit  on  a  throne  denotes  power  and 
honor  ;  and  means  here  that  they  should 
be  distinguished  above  others,  and  be 
more  highly  honored  and  rewarded. 
^Judging  the  twelve  tribes  of  Israel. 
Jesus  will  be  the  judge  of  quick  and 
dead.  He  only  is  qualified  for  it ;  and 
the  Father  hath  given  all  judgment  to 
the  Son.  John  v.  22.  To  judge,  de- 
notes rank,  authority,  power.  The  an- 
cient jK^fges  of  Israel  were  men  of  dis- 
tinguished courage,  patriotism,  honor, 
and  valor.  Hence  the  word  conies  to 
denote,  ?iot  so  much  an  actual  exercise 
of  the  power  of  passing  judgment,  as 
the  honor  attached  to  the  office.  And 
as  earthly  kings  have  those  around  them 
dignified  with  honors  and  oflnce,  coun- 
sellors and  judges,  so  Christ  says  his 
apostles  shall  occupy  the  same  relative 
station  in  the  great  day.  They  shall  be 
honored  by  htm,  and  by  all,  as  apos- 
tles ;  as  having  in  the  face  of  persecu 
ti«,n  left  all ;  as  having  laid  the  foun- 
daticr.s  of  his  church,  and  endured  all 
the  maddened  persecutions  of  the  world. 
IT  The  tioelve  tribes  of  Israel.  This  wjta 
the  number  of  the  ancient  tribes.  By 
this  name  the  people  of  God  were  de- 
noted. By  this  name  Jesus  here  de- 
notes his  redeemed  people.  See  also 
James  i.  1,  where  Christians  are  called 
the  twelve  tribes.     Here  it  also  means 


A  D.32.J 


0H AFTER  XIX. 


21 1 


nave  followed  me,  in  tho  regenera- 
tion, when  the  Sou  of  man  shal!  sit 
in  the  throne  of  his  glory,  ye  "  also 
shall  sit  upon  twelve  thrones,  judg- 
ing the  twelve  tribes  of  Israel. 

29  And  ^  every  one  that  hath  for- 
saken houses,  or   brethren,  or  sis- 
ac.20.21.     Lu.2-2.28-30.    1  Co.6.2,3.    Re.2. 
20.      b  Mar.10.29,30.   Lu.18.29,30.   1  Cor.2.9. 


not  the  Jews,  not  the  world,  not  the 
wicked,  not  that  the  apostles  are  to  pro- 
nounce suuiunce  on  the  enemies  of  God, 
but  the  people  of  God,  the  redeemed. 
Among  them  Jesus  says  his  apostles 
shall  be  honored  in  the  day  of  judgment, 
as  earthly  kings  place  in  posts  ot  office 
and  honor  the  counsellors  and  judges 
of  those  who  have  signally  served  them. 
Comp.  Notes  on  1  Cor.  vi.  2. 

29.  Forsaken,  houses,  &c.  In  the 
days  of  Jesus  those  who  followed  him 
were  obliged  generally  to  forsake  houses 
ind  home,  and  to  attend  liim.  In  our 
times  it  is  not  often  required  that  we 
should  literally  leave  them,  e.xcept 
when  the  life  is  devoted  to  him  among 
the  heathen,  but  it  is  always  required 
that  we  love  them  less  than  we  do  him  ; 
that  we  give  up  all  that  is  inconsistent 
with  religion,  and  be  ready  to  give  up 
all  when  he  demands  it.  ^  For  my 
name's  sake.  From  attachment  to  me. 
Mark  adds  "and  for  the  gospel's;" 
that  is,  from  obedience  to  the  require- 
ments of  the  gospel,  and  love  for  the 
service  of  the  gospel.  "S  Shall  receive 
ahuyidred  fold.  Mark  says,  "  a  hun- 
dred fold  now  in  this  time,  houses,  and 
brethren,  and  sisters,"  &,c.  A  hun- 
dred fold  means  a  hundred  times  as 
much.  This  is  not  to  be  understood 
literally,  but  that  he  will  give  what  will 
he  worth  a  hundred  times  as  much,  in 
the  peace,  and  joy,  and  rewards  of  re- 
ligion. It  is  also  hterally  true  that  no 
man's  temporal  interest  is  injured  by 
the  love  of  God.  Mark  adds,  "■  with 
persecutions.^'  These  are  not  promised 
as  a  part  of  the  reward ;  but  amidst 
their  trials  and  persecutions,  they  should 
find  reward  and  peace. 

30.  This  verse  should  have  been  con- 
nected with  the  following  chapter.  The 
parable  there  spoken  is  e.xpressly  to 
illustrate  this  sentiment.  See  its  mean- 
ttig,  ch.  XX.  16. 

REMARKS. 

let.  \\  3  should  not  throw  ourselves 
13 


ters,  or  father,  or  mother,  or  wife, 
or  children,  or  lands,  for  my  name's 
sake,  shall  receive  an  hundred-fold, 
and  shall  inherit  everlasting  life. 

30  Bat''  many  that  are  first  shall 
be  last ;  and  the  last  shall  be  first. 


c  c.20.16.  c.21.31,32.    Mar.10.31.    Lu.13.30 
Ga.5.7.   He.4.]. 


unnecessarily  in  the  way  of  the  ene 
mies  of  religion.  Ver.  1.  Jesus,  to 
avoid  the  Samaritans,  crossed  the  Jor 
dan,  and  took  a  more  distant  route  to 
Jerusalem.  If  duty  calls  us  in  the  way 
of  the  enemies  of  religion,  we  should 
go.  If  we  can  do  them  good,  we  should 
go.  If  our  presence  will  only  provoke 
them  to  anger  and  bitterness,  then  we 
should  turn  aside.  Comp.  Note  on  ch. 
X.  23. 

2d.  I\Ien  will  seek  every  occasion  to 
ensnare  Christians.  Ver.  3.  Questions 
will  be  proposed  with  great  art,  and 
with  an  appearance  of  sincerity,  only 
for  the  purpose  of  leading  them  into 
difficulty.  Cunning  men  know  well 
how  to  propose  such  questions,  and 
triumph  much  when  they  have  perplex- 
ed believers.  This  is  often  the  boast 
of  men  of  some  standing,  who  think 
they  accomplish  the  great  purposes  of 
their  existence,  if  they  can  confound 
other  men  ;  and  think  it  signal  triumph 
if  they  can  make  others  as  miserable  as 
themselves. 

3d.  We  should  not  refuse  to  answer 
such  persons  with  mildness,  v.'hen  the 
Bible  has  settled  the  question.  Ver.  4 — 
6.  Jesus  answered  a  captious  question, 
proposed  on  purpose  to  ensnare  him. 
We  may  often  do  much  to  confound  the 
enemies  of  reUgion,  and  to  recommend 
it,  when  without  passion  we  hear  their 
inquiries,  and  dehberately  inform  them 
that  the  question  has  been  settled  by 
God.  We  had  better,  however,  far 
better,  say  nothing  in  reply,  than  to 
answer  in  anger,  or  to  show  that  we 
are  irritated.  All  the  object  of  the 
enemy  is  gained,  if  he  can  make  ut 
mad. 

4th.  Men  will  search  and  pervert  the 
Bible,  for  authority  to  indulge  their 
sins,  and  to  perplex  Christians.  Ver.  7 
No  device  is  more  common  than  to  pro 
duce  a  passage  of  scripture,  knoxon  to 
be  misquoted  or  perverted,  yet  plausi 
ble,  for  the  purpose  of  perplexing  Chria 


218 


MATTHEW 


LA.  D.  32 


tians.  In  such  cases,  the  best  way  is 
often  to  say  nothing.  If  iinanswered, 
men  will  be  ashamed  of  it ;  if  answer- 
ed, they  gain  their  point,  and  are  ready 
for  debate  and  abuse. 

5th.  We  learn  from  tliis  chapter  that 
there  is  no  union  so  intimate  as  the 
marriage  connexion.  Ver.  6.  Nothing 
is  so  tender  and  endearing  as  this  union 
appointed  by  God  for  the  welfare  of 
man. 

6th.  This  union  should  not  be  enter- 
ed into  shghtly  or  rashly.  It  involves 
all  the  happiness  of  this  life,  and  much 
of  that  to  come.  The  union  demands : 
1st.  Congeniality  of  feehng  and  dispo- 
sition ;  2d,  of  rank  or  standing  in  life  ; 
3d,  of  temper ;  4th,  similarity  of  ac- 
quirements ;  5th,  of  age ;  6th,  of  ta- 
lent ;  7th,  intimate  acquaintance.  —  It 
should  also  be  a  union  on  religious  feel- 
ings and  opinions :  1st.  Because  reli- 
gion is  more  important  than  any  thing 
else.  2d.  Because  it  will  give  more 
happiness  m  tne  married  life  than  any 
thing  else.  3d.  Because  where  one 
only  is  pious,  there  is  danger  that  re- 
hgion  will  be  obscured  and  blighted. 
4th.  Because  no  prospect  is  so  painful 
as  that  of  eternal  separation.  5th.  Be- 
cause it  is  heathenish,  brutal,  and  mad 
to  partake  the  gifts  of  God  in  a  family, 
and  offer  no  thanksgiving  ; — and  inex- 
pressibly \vicked  to  hve  from  day  to  day 
as  if  there  were  no  God,  ijo  heaven,  no 
hell.  6th.  Because  death  is  near,  and 
nothing  ^\'ill  soothe  the  pangs  of  parting 
but  the  hope  of  meeting  in  the  resur- 
rection of  the  just. 

7th.  No  human  legislature  has  a  right 
to  declare  divorces,  except  in  one  single 
case.  Ver.  9.  If  they  do,  they  are  ac- 
cessaries to  the  crime  that  may  follow, 
and  presume  to  legislate  where  God 
nas  legislated  before  them. 

8th.  Those  thus  divorced,  or  pre- 
tended to  be  divorced,  and  marrying 
again,  are,  by  the  declaration  of  Jesus 
Christ,  living  in  adultery.  Ver.  9.  It 
is  no  excuse  to  say  that  the  law  of  the 
land  divorced  them.  The  law  had  no 
such  right.  If  all  the  legislatures  of  the 
world  were  to  say  that  it  was  lawful  for 
a  man  to  steal,  and  commit  murder,  it 
would  not  make  it  so  ;  and  in  spite  of 
human  permission,  God  would  hold  a 
man  answerable  for  theft  and  murder. 
So  also  of  adultery. 

9th.  The  marriage  union  demands 
kindness  and  love.    Ver.  6.     Husband 


and  wife  are  one.  Love  to  each  other 
is  love  to  a  second  self.  Hatred,  and 
anger,  and  quarrels,  are  against  mir- 
selves.  And  the  evils  ai\d  quarrels  ui 
married  life  will  descend  tm  ourselves, 
and  be  gall  and  wormwood  in  our  own 
cup. 

10th.  Infants  may  be  brought  to  Je 
sus  to  receive  his  blessing.  Vs.  12 — 15, 
While  on  earth,  Jesus  admitted  them 
to  his  presence,  and  blessed  them  with 
his  prayers.  If  they  might  be  brought 
then,  they  may  be  brought  now.  Then 
souls  are  as  precious  ;  their  dangers  are 
as  great ;  their  salvation  is  as  important. 
A  parent  should  require  the  most  indu 
bitable  evidence  that  Jesus  will  7iot  re 
ceive  his  offspring,  and  will  be  displeased 
if  the  offering  is  made,  to  deter  him 
from  tills  inestimable  privilege. 

11th.  If  children  may  be  brought, 
they  should  be  brought.  It  is  the  so 
lemn  duty  of  a  parent  to  seize  upon  all 
possible  means  of  benefiting  his  chil- 
dren, and  of  presenting  them  to  God,  to 
implore  his  blessing.  In  family  prayer, 
and  in  the  sanctuary,  the  ordinance  oi 
baptism,  the  blessing  of  the  Redeemei 
should  be  sought  early  and  constantly 
on  their  precious  and  immortal  souls. 

12th.  Earnestness  and  deep  anxiety 
are  proper  in  seeking  salvation.  Ver 
16.  The  young  man  came  running ; 
he  kneeled.  It  was  not  form  and  cere- 
mony ;  it  was  life  and  reality.  Religion 
is  a  great  subject.  Salvation  is  beyond 
the  power  of  utterance  in  importance. 
Eternity  is  near  ;  and  damnation  thun- 
ders along  the  path  of  the  guilty.  The 
sinner  must  be  saved  soon,  or  die  foi 
ever.  He  cannot  be  too  earnest.  He 
cannot  press  with  too  great  haste  to 
Jesus.  He  should  come  running,  and 
kneeling,  and  humbled,  and  lifting  the 
agonizing  cry,  "  What  shall  I  do  to  be 
saved  ?" 

13th.  He  should  come  young.  Ver. 
20.  He  cannot  come  too  youn^.  God 
has  the  first  claim  on  our  affections. 
He  made  us ;  he  keeps  us ;  he  provides 
for  us ;  and  it  is  right  that  we  should 
give  our  first  affections  to  him.  No  one 
svho  has  become  a  Christian  ever  yet 
felt  that  he  had  become  one  too  young 
No  young  person  that  has  given  his 
heart  to  the  Redeemer  ever  yet  regret- 
ted it.  They  may  give  up  the  gaj 
world  to  do  it ;  they  may  leave  the  cir- 
cles of  the  dance  and  the  song ;  they 
may  be  exposed  to  contempt  and  per 


A.  D.  32J 


CHAPTER  XIX. 


219 


secution,  but  no  matter.  He  who  be- 
comes a  true  Christian,  no  matter  of 
what  age  or  rank  blesses  God  that  he 
was  inchncd  to  do  it,  and  the  time 
never  can  come  when  for  one  moment 
ne  will  regret  it.  Why  then  will  not 
the  young  give  their  hearts  to  the  Sa- 
viour, and  do  that  which  they  know 
they  never  can  for  one  moment  regret  ? 

14th.  If  is  no  dishonor  for  those  who 
hold  offices,  and  who  are  men  of  rank, 
to  inquire  on  the  subject  of  religion. 
Luke  vviii.  IS.  Men  of  rank  often  sup- 
pose that  it  is  only  the  iveak,  and  credu- 
lous, and  ignora?it,  that  ever  feel  any 
anxiety  about  religion.  Never  v/as  a 
greater  mistake.  It  has  been  only  pro- 
fligate, and  weak,  and  ignorant  men, 
that  have  been  thoughtless.  Two- 
thirds  of  all  the  profound  investigations 
of  the  world  have  been  on  this  very 
subject.  The  wisest  and  best  of  the 
heathens  Iiave  devoted  their  lives  to  in- 
quire about  God,  and  their  own  destiny. 
So  in  Christian  lands.  Were  Bacon, 
Newton,  Locke,  Milton,  Hale,  and 
Bcerhaave,  men  of  weak  minds?  Yet 
their  deepest  thoughts  and  most  anxious 
inquiries  were  on  this  very  subject.  So 
in  our  own  land.  Were  Washington, 
Ames,  Henry,  Jay,  and  Rush,  men  of 
weak  minds  ?  Yet  they  were  profound 
believers  in  revelation.  And  yet  young 
men  of  rank,  and  wealth,  and  learning, 
often  think  they  show  great  independ- 
ence in  refusing  to  think  of  what  occu- 
pied the  profound  attention  of  these 
men,  and  fancy  they  are  great  only  by 
refusing  to  tread  in  their  steps.  Never 
was  a  greater  or  more  foolish  mistake. 
If  any  thing  demands  attention,  it  is 
surely  the  inquiry  whether  we  are  to 
be  happy  for  ever,  or  wretched ;  whe- 
ther there  is  a  God  and  Saviour ;  or 
whether  we  are  "  in  a  forsaken  and  fa- 
therless world." 

15th.  It  is  as  important  for  the  rick  to 
seek  religion  as  the  poor.  They  will 
as  certainly  die ;  they  as  much  need 
religion.  Without  it,  they  cannot  be 
happy.  Riches  will  drive  away  no  pain 
on  a  death-bed  ;  they  will  not  go  with 
us ;  they  will  not  save  us. 

16th.  It  is  of  special  importance  that 
wealthy  young  persons  should  be  Chris- 
tians. They  are  exposed  to  many  dan- 
gers. The  world — the  gay  and  flatter- 
uig  world  —  will  lead  them  astray. 
Fond  of  fashion,  dress,  and  amuse- 
ment,  they  are  exposed  to  a  thousand 


follies,  from  whi»  h  nothing  but  rehgion 
can  secure  thei^  Besides,  they  may 
do  much  good :  and  God  will  hold  theoi 
answeralile  for  all  the  good  they  might 
have  done  with  their  wealth. 

17th.  The  amiable,  the  lovely,  the 
moral,  need  also  an  interest  in  Christ. 
If  amiable,  we  should  suppose  they 
would  be  ready  to  embrace  the  Saviour. 
None  was  ever  so  moral,  so  lovely,  so 
pure,  as  he.  If  we  really  laved  amia- 
bleness,  then  we  should  come  to  him. 
We  should  love  him.  But  alas !  how 
many  amiable  young  persons  turn  away 
from  him,  and  refuse  to  follow  him ! 
Can  they  be  really  lovers  of  that  which 
is  pure,  and  lovely  ?  If  so,  then  why 
turn  away  from  the  Lamb  of  God  ? 

18th.  The  amiable  and  the  ^ovely 
need  a  better  righteousness  than  then 
own.  With  all  inis,  they  may  make  an 
idol  of  the  world  ;  they  may  be  proud, 
sensual,  selfish,  prayerless,  and  thought- 
less about  dying.  Externally  they  ap- 
pear lovely  ;  but  O  how  far  is  the  hear' 
from  God  ! 

19th.  Inquirers  about  religion  depend 
on  their  own  works.  Ver.  16.  They 
are  not  wilhng  to  trust  to  Jesus  for  sal- 
vation ;  and  they  ask  what  they  shall 
do.  This  is  always  the  case.  And  it 
is  only  when  they  find  that  they  can  do 
nothing  —  that  they  are  poor,  and  help- 
less, and  wretched  —  that  they  cast 
themselves  on  the  mercy  of  God,  and 
find  peace. 

20th.  Comphments  and  flattering 
titles  are  evil.  Ver.  17.  They  ascribe 
sofnething  to  others  which  we  know 
they  do  not  possess.  Often  beauty  ia 
praised,  where  we  know  there  is  no 
beauty  ;  accomplishment  where  there 
is  no  accomplishment ;  talent,  where 
there  is  no  talent.  Such  praises  are 
falsehood.  We  know  them  to  be  such. 
We  intend  to  deceive  by  them  ;  and 
we  know  that  they  will  produce  pride 
and  vanity.  Often  they  are  used  for 
the  purpose  of  destruction.  If  a  man 
praises  us  too  much,  we  should  look  to 
our  purse,  or  our  virtue.  We  should 
feel  that  we  are  in  danger,  and  the  next 
thing  will  be  a  dreadful  blow,  the 
heavier  for  all  this  flattery.  They  thai 
use  compliments  much,  expect  them 
from  others ;  are  galled  and  vexed 
when  they  are  not  obtained,  and  are  in 
danger  when  they  are. 

21st.  If  we  are  to  be  saved,  we  mna 
do  just  what  God  commands  us.     Vs. 


220 


MATTHEW. 


[A.  D.  33 


CHA.PTER  XX. 

FOR  the  kingdom  of  heaven  is 
like    unto    a    man    that   is   an 
Householder,  "which  went  out  early 

oCa.8.11,12. 


17,  18.  This  is  all  we  have  to  do.  We 
are  not  to  invent  any  thing  of  our  own. 
God  has  marked  out  the  course,  and 
we  must  follow  it. 

22d.  We  are  easily  deceived  about 
keeping  the  law.  Ver.  17.  We  often 
think  we  observe  it,  when  it  is  only  the 
outward  form  that  we  have  kept.  The 
law  is  spiritual ;  and  God  requires  the 
heart. 

23d.  Riches  are  a  blessing,  if  used 
aright ;  if  not,  they  are  deceitful,  dan- 
gerous, ruinous.  Vs.  23.  24.  Thou- 
sands have  lost  their  souls  by  the  love 
of  riches.  None  have  ever  been  saved 
by  them. 

24th.  It  is  our  duty  to  forsake  all  for 
Christ.  Vs.  27—29.  Be  it  httle  or 
much,  it  is  all  the  same  to  him.  It  is 
the  heart  that  he  looks  at ;  and  we  may 
as  well  show  our  love  by  giving  up  a 
fishing  boat  and  net,  as  by  a  palace  or 
a  crown.  If  done  in  either  case,  it  will 
De  accepted. 

25th.  Religion  has  its  own  rewards. 
Vs.  28,  29.  It  gives  more  than  it  taSes. 
It  more  than  compensates  for  all  that 
we  surrender.  It  gives  peace,  joy,  com- 
fort in  trial  and  in  death,  and  heaven 
beyond.  This  is  the  testimony  of  all 
Christians  of  all  denominations ;  of  all 
that  have  lived,  and  of  all  that  do  live, 
that  they  never  knew  true  peace,  till 
they  found  it  in  the  gospel.  The  testi- 
mony of  so  many  must  be  trtie.  They 
have  tried  the  world  in  all  its  forms  of 
gaiety,  folly,  and  vice,  and  they  come 
and  say  with  one  voice,  here  only  is 
true  peace.  On  any  other  subject  they 
would  be  beheved.  Their  testimony 
here  must  be  true. 

26th.  Those  eminent  for  usefulness 
here,  will  be  received  to  distinguished 
honors  and  rewards  in  heaven.  Ver. 
28.  They  that  turn  many  to  righteous- 
ness shall  shine  as  stars  in  the  firma- 
ment for  ever.  Dan.  xii.  3. 
CHAPTER  XX. 

1.  For  the  kingdom  of  heaven,  &c. 
I'he  word."  for"  shows  that  this  chap- 
ter shculd  have  been  connected  ^with 
the  preceding.  The  parable  v.'as  spoken 


in  the  morning  to  hire  labourers  inte 

his  vineyard. 

2  And  when  he  had  agreed  with 
the  labourers  for  a  penny  *  a-day, 
he  sent  them  into  his  vineyard. 
b  c.  18,28. 


expressly  to  illustrate  the  sentiment  in 
the  last  verse  of  that  chapter.  The 
kingdom  of  heaven  means  here  the 
church,  including  perhaps  its  state  here 
and  hereafter.  See  Note,  Matt.  iii.  2. 
It  has  reference  to  rewards;  and  the 
meaning  may  be  thus  expressed  :  '  Re- 
wards shall  be  bestowed  in  my  king- 
dom, or  on  my  followers,  in  the  same 
manner  as  they  were  by  a  certain' 
householder,  in  such  a  way  as  that  the 
last  shall  be  equal  to  the  first,  and  the 
first  last.'  ^  A  householder.  A  master 
»f  a  family.  One  at  the  head  of  family 
affairs.  ^  His  vineyard.  No  incon- 
siderable part  of  Judea  was  employed 
in  the  culture  of  the  grape.  Vineyards 
are  often  used,  therefore,  to  represent 
a  fertile  or  well  cultivated  place  ;  and 
hence  the  church,  denoting  the  care 
and  culture  that  God  has  bestowed  on 
it.  Isa.  v.  7.  Jer.  xii.  10.  For  the 
manner  of  their  construction,  see  Notes 
on  Matt.  xxi.  33. 

2.  A  penny  a  day.  The  coin  here 
referred  to  was  a  Roman  coin,  equal  in 
value  to  about  fourteen  cents.  The 
original  denotes  the  Roman  denarius, 
{hivapiov)  a  silver  coin,  which  was  ori- 
ginally equivalent  to  ten  asses,  (a  brass 
Roman  coin)  whence  its  name.  The 
consular  denarius  bore  on  one  side  a 
head  of  Rome,  and  an  X  or  a  star  to 
denote  the  value  in  asses,  and  a  chariot 
with  either  two  or  four  horses.  At  a 
later  period  the  casts  of  different  deities 
were  on  the  obverse ;  and  these  were 
finally  superseded  by  the  heads  of  the 
Cassars.  Many  specimens  of  this  coin 
have  been  preserved.  The  following 
cuts  will  show  the  usual  appearance  ot 
the  coins. 


Denarius  of  Aus*j&tu*. 


A.  D.  32.] 


CHAPTER  XX. 


22i 


3  And  he  went  out  about  the 
third  hour,  and  saw  others  standing 
idle  in  the  market-place, 

4  And  said  unto  them,  Go  ye 
also  into  the  vineyard,  and  what- 
soever is  right,  I  will  give  you. 
And  they  went  their  way. 

5  Again  he  went  out  ahout  the 
sixth  and  ninth  hour,  and  did  like- 
wise. 

6  And  about  the  eleventh  hour 
he  went  out,  and  found  others  stand- 
ing idle,  and  saith  unto  them,  Why 
stand  ye  here  all  the  day  idle  ■?  " 

o  Pr.19.15.    Eze.lC.49.    Ac.17.21.    Hc.f).12. 


Denarius  of  Tiberius. 

j.t  was  prolfably  af  that  time  the  price 
of  a  day's  labor.  See  Tobit  v.  14. 
This  was  the  common  wages  of  a  Ro- 
man soldier.  In  England,  before  the 
discovery  of  the  mines  of  gold  and  sil- 
ver of  South  America,  and  conse- 
quently before  money  was  plenty,  the 
price  of  labor  was  about  in  proportion. 
In  1351  the  price  of  labor  was  regulated 
by  law,  and  was  a  ■penny  a  day.  But 
provisions  were  of  course  proportionally 
cheap;  and  the  avails  of  a  man's  labor 
in  articles  of  food  were  nearly  as  much 
as  they  are  now. 

3.  About  the  third  hour.  The  Jews 
divided  their  days  into  twelve  equal 
parts,  or  hours,  beginning  at  sunrise, 
and  ending  at  sunset.  This  was,  there- 
fore, about  nine  o'clock  in  the  morning. 
IT  Standing  idle  in  the  marhet-place.  A 
place  where  provisions  are  sold  in 
(owns.  Of  course  many  resort  to  such 
places  ;  and  it  would  be  the  readiest 
place  to  meet  persons,  and  find  employ- 
ers. They  were  not,  therefore,  dis- 
poged  to  be  idle,  but  were  waiting  in 
the  proper  place  to  find  employers. 

4.  Whatsoever  is  right.  Whatsoever 
it  shall  appear  you  can  earn.  The  con- 
tract with  the  first  was  definite  ;  wi'h 

19* 


7  They  say  unto  him,  Because 
no  man  hath  hired  us.  He  saith 
unto  them,  *  Go  ye  also  into  the 
vineyard  ;  and  whatsoever  is  right, 
that  shall  ye  receive. 

8  So  when  even  was  come,  the 
lord  of  the  vineyard  saith  unto  his 
steward.  Call  the  labourers,  and* 
give  them  their  hire,  beginning  from 
the  last  unto  the  first. 

9  And  when  they  came  that  v>ere 
hired  about  the  eleventh  ''  hour,  they 
received  every  man  a  penny. 

10  But  when  the  first  came,  they 
6EC.9.10.   Jno.9.4.      cLu.10.7.      d  Lu.23. 

40-43. 


this  one  it  depended  on  the  judgment 
of  the  employer. 

5.  The  sixth  and  ninth  hour.  That 
is,  about  twelve  and  three  o'clock. 

6.  The  eleventh  hour.  About  five 
o'clock  in  the  afternoon  ;  or  when  there 
was  but  one  working  hour  of  the  day 
left. 

8.  When  even  was  come.  That  is, 
when  the  twelfth  hour  was  come  ;  the 
day  was  ended,  and  the  time  of  pay- 
ment was  come.  TT  The  steward.  A 
steward  is  one  who  transacts  business 
in  the  place  of  another.  He  was  one 
who  had  the  administration  of  affairs  in 
the  absence  of  the  househoiucr  •  who 
provided  for  the  family ;  and  who  was 
intrusted  with  the  payment  of  laborers 
and  servants.  He  was  commonly  the 
most  trusty  and  faithful  of  the  servants, 
raised  to  that  station  as  a  reward  for 
his  fidelity.  IT  Beginning  from  the  last 
unto  the  first.  It  was  immaterial  where 
he  hegan  to  pay,  provided  he  dealt  justly 
by  them.  In  the  parable,  this  order  is 
mentioned  to  give  opportunity  for  the 
remarks  which  follow.  Had  those  first 
hired  been  first  paid,  they  would  have 
departed  satisfied,  and  the  pciKi,  oi  the 
parable  would  have  been  lost. 

9.  They  received  every  ma7i  a  penny. 
There  was  no  agreement  how  much 
they  should  receive,  but  merely  that 
justice  should  be  done.  Vs.  4,  5,  7. 
The  householder  supposed  they  had 
earned  it,  or  chose  to  make  a  present  to 
them  to  compensate  for  the  loss  of  the 
first  part  of  the  day,  when  they  were 
vvilling  to  work  but  could  not  find  em- 
ployment. 

10.  7%ey  su]>posed  that  they  should 


222 


MATTHEW. 


[A.  D.  32. 


supposed  that  they  shoulJ  have  re- 
ceived more  ;  and  they  lik(  wise  re- 
ceived every  man  a  penny. 

11  And  when  they  hid  received 
it,  they  murmured  "  agamst  the  good 
man  of  the  house, 

12  Saying,  These  last  ^  have 
wrought  but  one  hour,  and  thou 
hast  made  them  equal  unto  us, 
which  have  borne  the  burden  and 
the  heat  of  the  day. 

a  Lu.  15.29,30.       i  or,  have  continued  one 
hour  only. 


have  received  more.  They  had  worked 
longer ;  they  had  been  in  the  heat ; 
they  supposed  that  it  was  his  intention 
to  pay  them,  not  according  to  contract, 
but  according  to  the  time  of  the  labor. 

11.  Murmured.  Complained.  Found 
tiult  with.  ^  The  good  man  of  the 
nouse.  The  original  here  is  the  same 
word  which  in  verse  1.  is  translated 
househotder,  and  should  have  been  so 
translated  here.  It  is  the  old  English 
way  of  denoting  the  father  of  a  family. 
It  expresses  no  moral  quality. 

12.  The  burden  and  heat  of  the  day. 
The  burden  means  the  heavy  labor,  the 
severe  toil.  We  have  continued  at  that 
toil,  in  the  heat  of  the  day.  The  others 
had  worked  only  a  httle  wliile,  and  that 
in  the  cool  of  the  evening,  and  when  it 
was  far  more  pleasant  and  much  less 
fatiguing. 

13.  Friend,  I  do  thee  no  wrong.  I 
have  fully  complied  with  the  contract. 
We  had  an  agreement ;  I  have  paid  it 
all.  If  I  choose  to  give  a  penny  to 
another  man  if  he  labors  little  or  not  at 
all ;  if  I  should  choose  to  give  all  my 
property  away  to  others,  it  would  not 
affect  this  contract  with  you.  It  is  fully 
met.  And  with  my  own  ;  with  that  on 
which  you  have  no  further  claim ;  I 
may  do  as  I  please. — So,  if  Christians 
s.re  just,  and  pay  their  lawful  debts,  and 
injure  no  one,  the  world  has  no  right  to 
complain  if  they  give  the  rest  of  their 
property  to  the  poor,  or  devot*  it  to 
6cnd  the  gospel  to  the  heathen,  or  to 
release  the  prisoner  or  the  captive.  It 
is  their  own.  They  have  a  right  to  do 
with  it  as  they  please.  They  are  an- 
swerable, not  to  men,  but  to  God.  And 
ii".t;dels,  and  worldly  men,  and  cold  j 
professors  ii-  the  church,  have  no  right  j 
to  interfere  I 


13  But  he  answered  one  of  them, 
and  said,  Friend,  *  I  do  thee  no 
wrong  :  didst  not  thou  agree  with 
me  for  a  penny  1 

14  Take  that  thine  is,  and  go  thy 
way  :  <'  I  will  give  unto  this  last 
even  as  unto  thee. 

15  Is  "^  it  not  lawful  for  me  to  do 
what  I  will  with  mine  own  1  Is  • 
thine  eye  evil  because  I  am  good  ? 

16  Soothe  last  shall  be  first,  and 

6c.22.12.      c  Jno.17.2.      d  Ro.9.15-24.  Ja. 
1.18.     e  De.15.9.  c.6.23.      /c.19.30. 


14.  Take  that  thine  is.  Take  what  is 
justly  due  to  you — what  is  properly  your 
own. 

15.  7s  thine  eye  evilbecause  I  am  good. 
The  Hebrews  used  the  word  evil,  when 
applied  to  the  eye,  to  denote  one  envi- 
ous smA  malicious.  Deut..\v.  9.  Prov. 
.x.idii.  6.  The  eye  is  called  evil  in  such 
cases,  because  envy  and  malice  show 
themselves  directly  in  the  eye.  No  pas- 
sions are  so  fully  expressed  by  the  eye 
as  these.  '  Does  envy  show  itself  in  the 
eye ;  is  thine  eye  so  soon  turned  to  ex- 
press envy  and  malice,  because  I  have 
chosen  to  do  good  ?' 

16.  So  the  last  shall  be  first,  &,c.  This 
is  the  moral  or  scope  of  the  parable. 
To  teach  this,  it  was  spoken.  Many 
that,  in  the  order  of  time,  shall  be 
brought  last  into  the  kingdom,  shall  be 
first  in  the  rewards,  higher  proportion- 
ate rewards  shall  be  given  to  them  than 
to  others.  To  all  justice  shall  be  done. 
To  all  to  whom  the  rewards  of  heaven 
were  promised,  they  shall  be  given. 
Nothing  shall  be  withheld  that  was 
promised.  If  among  this  number  who 
are  called  into  the  kingdom,  I  choose 
to  raise  some  to  stations  of  distinguished 
usefulness,  and  to  confer  on  them  pecu- 
Har  talents  and  higher  rewards,  I  injure 
no  other  one.  They  shall  enter  heaven 
as  was  promised.  If  amidst  the  multi- 
tude of  Christians,  I  choose  to  signahze 
such  men  as  Paul,  and  Martyii,  and 
Braincrd,  and  Spencer,  and  Summer- 
field  ;  to  appoint  some  of  them  to  short 
labor,  but  to  wide  usefulness,  and  raise 
them  to  signal  rewards,  I  injure  not  the 
great  multitude  of  others  who  live  long 
lives  less  useful,  and  less  rewarded. 
All  shall  reach  heaven,  and  all  shall  re- 
ceive what  I  promise  to  the  faithful. 
IT  Many  be  called,  but  few  chosen.     The 


\.  D  32.] 


CHAPTER  XX. 


223 


jiic  first  last:  for  "  many  be  called, 
but  few  chosen. 

17  And  '  Jesus  going-  up  to  Je- 
rusalem, took  the  twelve  disciples 
apart  in  the  way,  and  said  unto 
them, 

ac.2-2.H.  lTli.2.13.  Ja. 1.23-25.  frc. 10.21, 
&c  Mar.l0.32,&c.  Lu.l8.31,&c.  Jno.12.12, 
&;c. 


meaning  of  this  in  this  connexion,  I  take 
to  be  simply  this :  Many  are  called  into 
my  kina:dom ;  they  come  and  labor  as 
I  command  them ;  they  are  compara- 
tively unknown  and  obscure.  Yet  they 
arc  real  Christians,  and  shall  receive 
the  proper  reward.  A  few  I  have  chosen 
for  higher  stations  in  the  church.  I  have 
endowed  them  with  apostolic  gifts,  or 
superior  talents,  or  wider  usefulness. 
They  may  not  be  so  long  in  the  vine- 
yard ;  their  race  may  be  sooner  run ; 
but  I  have  chosen  to  honor  them  in  liis 
manner ;  and  I  have  a  right  to  do  it.  I 
injure  no  one ;  and  have  a  right  to  do 
what  I  will  with  mine  own.  Thus  ex- 
plained, this  parable  has  no  reference  to 
the  call  of  the  Gentiles;  nor  to  the  call 
of  aged  sinners ;  nor  to  the  call  of  sin- 
ners out  of  the  church  at  all.  It  is  sim- 
ply designed  to  teach  that  i?i  the  church, 
among  the  multitudes  that  shall  be 
saved,  Christ  makes  a  difference.  He 
makes  some  more  useful  than  others, 
without  regard  to  the  time  which  they 
serve ;  and  he  will  reward  them  accord- 
ingly. The  parable  teaches  o7ie  truth, 
and  but  one.  And  where  Jesus  has  ex- 
plained it,  we  have  no  riglit  to  add  to  it, 
and  say  that  it  teaches  any  thing  else. 
It  adds  to  the  reason  for  this  interpreta- 
tion, that  Christ  was  conversing  about 
the  rewards  that  should  be  given  to  his 
followers,  and  not  about  the  numbers 
that  should  be  called,  or  about  the  doc- 
trine of  election.  See  ch.  xi.x.  27 — 29. 
17_19.  See  also  Mark  x.  32  —  34; 
Luke  .xviii.  31—34.  And  Jesiis,  going 
up  to  Jerusalem.  That  is,  doubtless,  to 
(he  Passover.  This  journey  was  from 
Galilee,  on  the  east  side  of  Jordan,  pro- 
bably to  avoid  the  Samaritans.  Ch. 
.xix.  1.  At  this  time  he  was  on  this 
journey  to  Jerusalein,  probably  not  far 
from  Jericho.  This  was  his  last  jour- 
ney to  Jerusalem.  He  was  going  up  to 
die  for  the  sins  of  the  world,  if  Took 
the  twelve  disciples  apart.  All  the  males 
of  the  Jews  were  required  to  be  at  this 


18  Behold,  we  go  up  to  Jerusa- 
lem ;  and  the  Son  of  man  shall  be 
betrayed  unto  the  chief  priests  and 
unto  the  scribes,  and  they  shall  con- 
demn him  to  death, 

19  And  "^  shall  deliver  him  to  the 

cc.27.2,&;c.     Mar.l.5.I,lG,&c.     Lu.23.1,&;c. 
Jiio.l8.2S,&c.   Ac.3.13.   lCor.15.3-7. 


feast.  Ex.  xxiii.  17.  The  roads,  there 
fore,  on  such  occasions,  would  probably 
be  thronged.  It  is  probable,  also,  that 
they  would  travel  in  companies,  or  that 
whole  neighborhoods  would  go  toge- 
ther. See  Luke  ii.  44.  By  his  taking 
them  apart,  is  meant  his  taking  them 
aside  from  the  company.  He  had  some 
thing  to  communicate,  which  he  did  not 
wish  the  others  to  hear.  Mark  adds . 
"And  Jesus  went  before  them,  and 
they  were  amazed  ;  and  as  they  fol- 
lowed, they  were  sore  afraid."  He  led 
the  way.  He  had  told  them  before  (ch. 
xvii.  22),  that  he  should  be  betrayed  into 
the  hands  of  men,  and  be  put  to  death. 
They  began  now  to  be  afraid  that  this 
would  happen,  and  to  be  solicitous  for 
his  Hfe  and  for  their  own  safety. 

18,  19.  Behold  we  go  up  to  Jerusalem. 
Jesus  assured  them  tliat  what  they  fear 
ed  would  come  to  pass.  But  he  had  in 
some  measure  prepared  their  minds  for 
this  state  of  suffering,  by  the  promises 
which  he  had  made  to  them.  Ch.  xLx. 
27—30;  .XX.  1—16.  In  all  their  .suffer- 
ings they  might  be  assured  that  eternal 
rewards  were  before  them.  H  Shall  be 
betrayed.  See  ch.  xvii.  22.  ^  Chief 
Priests  aiid  scribes.  The  High  Priest, 
and  the  learned  men  who  composed  the 
Sanhedrim,  or  (ireat  Council  of  the  na- 
tion. He  was  thus  betrayed  by  Judas. 
Matt.  xxvi.  15.  He  was  delivered  to 
the  chief  priests  and  scribes.  Matt. 
xxvi.  57.  Ti  And  they  shall  condemn 
him  to  death.  They  had  not  power  to 
iiiflict  death,  as  that  was  taken  away 
by  the  Romans.  But  they  had  the 
power  of  expressing  an  opinion,  and  of 
delivering  him  to  the  Romans  to  be  put 
to  death.  This  they  did.  Matt.  xxvi. 
66  ;  .x.xvii.  2.  If  Shall  deliver  him  to  the 
Gentiles.  That  is,  because  they  have 
not  the  right  of  inflicting  capital  punish- 
ment, they  will  deliver  him  to  those 
who  have — the  Roman  authority.  The 
Gentiles  here  means  Pontius  Pilate,  and 
the  Roman  soldiers.     See  Matt,  xxvii. 


224 


Gentiles,  to  mock,  and  to  scourge, 
and  to  crucify  him:  and  the  third 
day  he  shall  rise  again. 

20  Then  ''  came  to  him  the  mo- 
ther of  Zebedee's  children,  with  her 
sons,  worshipping  him,  and  desiring 
a  certain  thing  of  him. 

21  And  he  said  unto  her,  What 
wilt  thou  1  She  saith  uiito  him, 
Grant  that  these  my  two  sons  may 

a  Is.53.5.      b  Mar.10.35. 

2,  27—30.  IT  To  mock.  See  Note,  Matt, 
ii.  16.  IT  To  scourge.  That  is,  to  whip. 
This  was  done  with  thongs,  or  a  whip 
made  on  purpose  ;  and  this  punishment 
was  commonly  inflicted  upon  criminals 
before  crucifixion.  See  Note  on  ch.  x. 
17.  IT  To  crucify  him.  That  is,  to  put 
him  to  death  on  a  cross,  the  common 
punishment  of  slaves.  See  Matt,  x.xvii. 
35.  IT  The  third  day,  &c.  For  the  evi- 
dc  nee  that  this  was  fulfilled,  see  Matt. 
.\3  viii.  Mark  and  Luke  say  that  he 
sh  all  be  spit  upon.  Spitting  on  another 
has  always  been  conr-idsred  an  expres- 
sion of  the  deepest  i  )ntempt.  Luke 
says  (xviii.  31):  "All  things  that  are 
written  by  the  prophets  concerning  the 
Son  of  man  shall  be  accomplished." 
Among  other  things,  he  says  he  shall 
be  "  spitefully  entreated  ;"  that  is,  treat- 
ed with  spite  or  malice  ;  malice,  imply- 
ing contempt.  These  sufferings  of  our 
Saviour,  and  this  treatment,  and  his 
death,  had  been  predicted  in  many 
places.  See  Isa.  liii. ;  Dan.  L\.  26, 
27. 
20—28.  See  also  Mark  x.  35—45. 

20.  Theji  came  to  him  the  mother  of 
Zebedee's  children,  &c.  This  was  pro- 
bably Salome.  Mark  xv.  40,  xvi.  1. 
IT  With  her  sons.  The  names  of  these 
sons  were  James  and  John.  Mark  x. 
35.  Mark  says  they  came  and  made 
the  request.  That  is,  they  made  it 
through  the  medium  of  their  mother; 
they  requested  her  to  ask  it  for  them. 
It  is  not  improbable  that  she  was  an 
imbitious  woman,  and  v/as  desirous  to 
see  her  sons  honored.  ^  Worshipping 
kirn.  Showing  him  respect;  respect- 
fully saluting  him.  In  the  original, 
Jine'eling.     See  Note,  Matt.  viii.  2. 

21.  Gn:?it  that  my  two  sons  may  sit, 
&c.  They  were  still  looking  for  a  tcm- 
ooral  kingdom.     They  expected  thai  he 


MATTHEW.  [A.  D.  33 

sit,  the  one  on  thy  right  hand,  and 
the  other  on  the  left,  in  thy  king- 
dom. 

22  But  Jesus  answered  and  said, 
Ye  know  not  what  ye  ask.  Are  ye 
able  to  drink  of  the  cup  that  I  shall 
drink  of,  and  to  be  baptized  with 
the  '  baptism  that  I  am  baptized 
with  ]  They  say  unto  him,  We  are 
able. 


would  reign  on  the  earth  with  great 
pomp  and  glory.  They  expected  that 
he  would  conquer  as  a  prince  and  a 
warrior.  They  wished  to  be  distin- 
guished in  the  day  of  his  triumph.  To 
sit  on  the  right  and  left  hand  of  a  prince 
was  a  token  of  confidence,  and  the 
highest  honor  granted  to  his  friends.  1 
Kings  li.  19.  Ps.  ex.  1.  1  Sam.  xx.  25. 
The  disciples  here  had  no  reference 
to  the  kingdom  of  heaven,  but  only  to 
the  kingdom  which  they  supposed  he 
was  about  to  set  up  on  the  earth. 

22.  l^e  know  7tot  what  ye  ask.  You 
do  not  know  the  nature  of  your  request, 
nor  what  would  be  involved  in  it.  You 
suppose  that  it  would  be  attended  only 
with  honor  and  happiness  if  the  request 
was  granted  ;  whereas,  it  would  require 
much  suffering  and  trial.  ^  Are  ye  able 
to  drink  of  the  cup,  &c.  To  drink  of  a 
cup  often,  in  the  scriptures,  signifies  to 
be  afflicted,  or  sometimes  to  be  punished. 
Isa."  h.  17,  22.  Ps.  Ixxv.  8.  The  figure 
is  taken  from  a  feast,  where  the  master 
of  a  feast  extends  a  cup  to  those  pre- 
sent. Thus  God  is  represented  as  ex- 
tending to  his  Son  a*  cup  filled  with  a 
bitter  mixture — one  causing  deep  suf- 
ferings. John  xviii.  11.  This  was  the 
cup  to  which  he  referred.  IT  The  bap- 
tism that  I  am  baptized  with.  This  is 
eviderltly  a  phrase  denoting  the  same 
thing.  Are  ye  able  to  suffer  with  me — 
to  endure  the  trials  and  pains  which 
shall  come  upon  you  and  me  in  endea- 
voring to  build  up  my  kingdom  ?  Are 
you  able  to  be  plunged  deep  in  afflic- 
tions, to  have  sorrows  cover  you  likcr 
water,  and  to  be  sunk  beneath  calami- 
ties as  floods,  in  the  work  of  religion  ? 
Afflictions  are  often  expressed  by  being 
sunk  in  the  floods,  and  plunged  in  the 
deep  waters.  Ps.  Ixix.  2.  Isa.  xliii.  9. 
Ps.  cxxiv.  4,  5.     Lam.  iii.  54. 


A.D.  33.J 


CHAPTER  XX. 


225 


23  And  he  sailh  unto  them,  Ye  I      25  But   Jesus   cal.ed  them  unto 
*  shall  drink  indeed  of  my  cup,  and    Mm,  and  said.  Ye  *  know  that  the 


be  baptized  with  the  baptism  that  I 
am  baptized  with  ;  but  to  sit  on  my 
right  hand,  and  on  my  left,  is  not 
mine  to  give,  but  it  shall  he  given  to 
them  for  whom  it  is  prepared  of  my 
Father. 

24  And  when  the  ten  heard  it, 
ihey  were  moved  with  indignation 
against  the  two  brethren. 

aAc.12.2.   Ro.8.17.  2Cor.l.7.   Re.1.9. 


23.  Ye  shall  indeed  drink  of  the  cup, 
&c.  You  are  truly  attached  to  me. 
You  will  follow  me,  and  }'ou  will  par- 
take of  my  afflictions,  and  will  suffer  as 
/shall.  This  was  fulfilled.  James  was 
slain  with  the  sword  by  Herod.  Acts 
.vii.  2.  John  lived  many  years.  But  he 
attended  the  Saviour  through  his  suf- 
ferings, and  was  himself  banished  to 
Patmos,  a  solitary  island,  for  the  testi- 
mony of  Jesus  Christ — a  companion  of 
others  in  tribulation.  Rev.  i.  9.  IT  7s 
not  mine  to  give,  &c.  The  translation 
of  this  place  evidently  does  not  express 
the  sense  of  the  original.  The  transla- 
tion expresses  the  idea  that  Jesus  has 
nothing  to  do  in  bestowing  rewards  on 
his  followers.  This  is  at  variance  with 
the  uniform  testimony  of  the  scriptures. 
Matt.  XXV.  31 — iO.  John  v.  22—30. 
The  correct  translation  of  -the  passage 
would  be,  '  To  sit  on  my  right  hand  and 
on  my  left  is  not  mine  to  give,  except  to 
those  for  whom  it  is  prepared  for  my 
Father.'  The  passage  thus  declares 
that  Christ  would  give  rewards  to  his 
followers ;  but  only  to  such  as  should 
be  entitled  to  them  according  to  the 
purpose  of  his  Father.  Much  as  he 
might  be  attached  to  these  two  disci- 
ples, yet  he  could  not  bestow  any  such 
signal  favors  on  them  out  of  the  regular 
course  of  rewards.  Rewards  were  pre- 
pared for  his  followers,  and  in  due  time 
they  should  be  bestowed.  He  would 
bestow  them  according  as  they  had  been 
provided  from  eternity  by  God  the  Fa- 
ther. Matt.  xsv.  34.  The  correct 
sense  is  seen  by  leaving  out  that  part 
of  the  verse  in  Italics,  and  this  is  one 
of  the  places  in  the  Bil)le  where  the 
sense  has  been  obscured  or  perverted 
by  the  introduction  of  words  which 
bave  nothing  to  coi respond  with  them 


princes  of  the  Gentiles  exercise  do* 
minion  over  them,  and  they  that  are 
great  exercise  autliority  upon  them. 

26  But  it  shall  not  be  '  so  among 
you  :  but  *'  whosoever  will  be  great 
among  yon,  let  him  be  your  minister; 

27  And  whosoever  will  be  chief 
among  you,  let  him  be  your  ser- 
vant: 

6  Lii. 22.25,26.  c  lPe.5.3.  d  c.23.11.  Mar 
9.35.  10.43. 


in  the  original  See  a  similar  instance 
in  1  John  ii.  23. 

24.  The  ten  heard  it.  That  is,  the 
ten  other  apostles.  IT  They  were  moved 
with  indignation.  They  were  offended 
at  their  ambition,  at  their  desire  to  be 
e.xalted  above  their  brethren.  The 
word  "  it"  refers  not  to  what  Jesus 
said,  but  to  their  request.  When  the 
ten  heard  the  request  which  they  had 
made,  they  were  indignant. 

25 — 27.  But  Jesus  called  them  untt 
him.  That  is,  he  called  all  the  apostles 
to  him,  and  stated  the  principles  on 
which  they  were  to  act.  The  princes 
of  the  Gentiles  exercise  dominion  over 
them  ;  that  is,  over  their  subjects.  '  You 
know  that  such  honors  are  customary 
among  nations.  The  kings  of  the  earth 
raise  their  favorites  to  posts  of  trust  and 
power.  They  give  authority  to  some 
over  others.  But  my  kingdom  is  esta- 
blished in  a  different  manner.  There 
are  to  be  no  ranks ;  no  places  of  domi 
nion.  All  are  to  be  on  a  level.  The 
rich,  the  poor,  the  learned,  the  unlearn- 
ed, the  bond,  the  free,  are  to  be  equal. 
He  will  be  the  most  distinguished  that 
shows  most  humility,  the  deepest  sense 
of  his  unworthiness,  and  the  most  ear- 
nest desire  to  promote  the  welfare  of 
his  brethren.'  IT  Gentiles.  All  who 
were  not  Jews — used  here  to  denote 
the  manner  in  which  human  govern- 
ments are  constituted.  If  Minister.  A 
servant.  The  original  word  is  deacon 
— a  word  meaning  a  servant  of  any 
kind  ;  one  especially  who  served  at  the 
tabic;  and  in  the  New  Testament,  one 
who  serves  the  church. "  Acts.  vi.  1 — 4. 
1  Tim.  iii.  8.  Preachers  of  the  gospel 
are  called  mi7iisters  because  they  are 
the  servants  of  God  and  the  church  (1 
Cor.  iii.  5,  iv.  1 ;  2  Cor.  iii.  C,  vi.  4  ■ 


226 


MATTHEW. 


[A.  D.33, 


28  Even  as  the  Son  jf  man  came 
not  to  be  ministered  unto,  but  "  to 
minister,  and  *  to  give  his  life  a  ran- 
som for  many, 
oLu.22.27.  Jno.13.4.14.   Ph.2.7.    6  Is.53.5, 


Eph.  iv.  12) ;  an  office,  therefore,  which 
forbids  them  to  lord  it  over  God's  heri- 
tage ;  which  is  the  very  opposite  of  a 
p.tation  of  superiority,  and  which  de- 
mands the  very  lowest  degree  of  hu- 
mility. 

28.  Even  as  the  Son  of  man,  &,c. 
See  Note,  Matt.  ^iii.  20.  Jesus  points 
them  to  his  own  example.  He  was  in 
the  form  of  God  in  heaven.  Phil.  ii.  6. 
He  came  to  men  in  the  form  of  a  ser- 
vant. Phil.  ii.  7.  He  came  not  with 
pomp  and  glory,  but  as  a  man  in  hum- 
ble life.  And  since  he  came,  he  had 
not  required  them  to  minister  to  him. 
He  labored /or  them.  He  strove  to  do 
them  good.  He  provided  for  their 
wants,  fared  as  poorly  as  they  did, 
went  before  them  in  dangers  and  suf- 
i"erings,  practised  self-denial  on  their 
account,  and  for  them  was  about  to  lay 
down  his  life.  See  John  xiii.  4,  5.  If  To 
give  Jiis  life  a  ransom  for  many.  The 
word  ransom  means  literally  a  price 
paid  for  the  redemption  of  captives.  In 
war,  when  prisoners  are  taken  by  an 
enemy,  the  money  demanded  for  their 
release  is  called  a  ransom.  That  is,  it 
is  the  means  by  which  they  are  set  at 
liberty.  So  any  thing  that  releases  any 
one  from  a  state  of  punishment,  or  suf- 
fering, or  sin,  is  called  a  ransom.  Men 
are  by  nature  captives  to  sin.  They 
are  sold  under  it.  They  are  under  con- 
demnation. Eph.  ii.  3.  Rom.  iii.  9 — 
•20,  23.  1  John  v.  19.  They  are  un- 
der a  curse.  Gal.  iii.  10.  They  are  in 
love  with  sin.  They  are  under  its 
withering  dominion,  and  are  exposed  to 
death  eternal.  Ezek.  xviii.  4.  Ps.  ix. 
17;  xi.  6;  l.xviii.  2;  cxxxix.  19.  Matt. 
XXV.  46.  Rom.  ii.  6 — 9.  They  must 
have  perished  unless  there  had  been 
Rome  way  by  which  they  could  be  res- 
cued. This  was  done  by  the  death  of 
Jesus ;  by  giving  his  hfe  a  ransom. 
The  meaning  is  that  he  died  in  the 
place  of  sinners,  and  that  God  was  will- 
ing to  accept  the  pains  of  ^/s  death  in  the 
place  of  the  eternal  suffering  of  the  re- 
deemed. The  reasons  why  such  a  ran- 
pom  was  necessary,  are  :  1st.  That  God 
had  declared  that  the  sinner  should  die 


29  And  as  they  departed  from 
Jericho,  a  great  multitude  followed 
him. 


8,11.   Da.9.24,26.   ]  Tim.S.G. 
28.   lPe.1.18,19.   Ke.1.5. 


Tit  .2.14.   He.9. 


— that  is,  that  he  would  punish,  or  show 
his  hatred  to,  all  sin.  2d.  That  all  men 
had  sinned  ;  and  if  justice  was  to  take 
its  regular  course,  all  must  perish.  3d. 
That  man  could  make  no  atonement 
for  his  own  sins.  All  that  he  could  do, 
were  he  holy,  would  be  only  to  do  his 
duty,  and  would  make  no  amends  for 
the  past.  Repentance  and  future  obe 
dience  would  not  blot  away  one  sin. 
4th.  No  man  was  pure,  and  no  angel 
could  make  atonement.  God  was 
pleased,  therefore,  to  appoint  his  only- 
begotten  Son  to  make  such  a  ransom. 
See  John  iii.  16  ;  IJohniv.  10;  1  Peter 
i.  18,  19;  Rev.  xiii.  8;  John  i.  29; 
Eph.  V.  2;  Heb.  viii.  27;  Isa.  hii. 
This  is  commonly  called  the  atonement. 
See  Notes  on  Rom.  v.  ii.  H  For  many. 
See  also  Matt.  xxvi.  28  ;  John  x.  15  ;  1 
Tim.  ii.  6 ;  1  John  ii.  2 ;  2  Cor.  v.  14, 
15  ;  Heb.  ii.  9. 

29—34.  See  Mark  x.  46—52  ;  Luke 
xviii.  35 — 43,  xix.  1  ;  where  this  account 
of  his  restoring  to  sight  two  blind  men 
is  also  recorded.  And  as  they  departed 
from  Jericho.  This  was  a  large  town 
about  eight  miles  west  of  the  Jordan, 
and  about  nineteen  miles  northeast  from 
Jerusalem.  Near  to  this  city  the  Is- 
raehtes  crossed  the  Jordan,  when  they 
entered  into  the  land  of  Canaan.  Josh. 
iii.  16.  It  was  the  first  city  taken  by 
Joshua,  who  destroyed  it  to  the  founda- 
tion, and  pronounced  a  curse  on  him 
who  should  rebuild  it.  Josh.  vi.  20, 
21 ,  26.  This  curse  was  literally  fulfilled 
in  the  days  of  Ahab — nearly  five  hun- 
dred years  after.  1  Kings  xvi.  34.  It 
afterwards  became  the  place  of  the 
school  of  the  prophets.  2  Kings  ii.  5. 
In  this  place  Elisha  worked  a  signal 
miracle,  greatly  to  the  advantage  of  the 
inhabitants,  by  rendering  the  waters 
near  it,  that  were  before  bitter,  sweet 
and  wholesome.  2  Kings  ii.  21.  In 
point  of  size  it  was  second  only  to  Je- 
rusalem. It  was  sometimes  called  the 
city  of  palm-trees,  from  the  fact  that 
there  were  many  palms  in  the  vicinity. 
A  few  of  them  are  still  remaining.  2 
Chron.  x.xviii.  15.  Judges  i.  16;  iii.  J3. 
At  this  place  died  Herod  the  Great.  (?f 


A..D.  33.] 


CHAPTER  XX. 


227 


30  And,  "  behold,  two  blind  men, 
sitting  by  the  way-side,  when  they 
heard  that  Jesus  passed  by,  cried 
ac.9.27.  Mar.l0.4C.   Lu.18.35. 

a  most  wretched  and  foul  disease.  See 
Note,  Matt.  ii.  19.  It  is  now  a  small 
village,  wretched  in  its  appearance  and 
inhabited  by  a  very  few  persons,  and 
called  Riha,  or  Fah,  situated  on  the 
ruins  of  the  ancient  city,  (or,  as  some 
think,  three  or  four  miles  east  of  it,) 
which  a  modern  traveller  describes  as  a 
poor,  dirty  village  of  the  Arabs.  There 
are  perhaps  fifty  houses,  of  rough  stone, 
with  roofs  of  bushes  and  mud,  and  the 
population  two  hundred  or  three  hun- 
dred in  number,  is  entirely  IMohamme- 
dan.  The  road  from  Jentsalem  to  Je- 
richo lies  through  what  is  called  the 
wilderness  of  Jericho,  and  is  described 
by  modern  travellers  as  t.he  most  dan- 
gerous and  forbidding  about  Palestine. 
As  lately  as  1820,  an  English  traveller, 
Sir  Frederick  Henniker,  was  attacked 
on  this  road  by  the  Arabs,  with  fire- 
arms, who  left  him  naked  and  severe- 
ly wounded.  See  Notes  on  Luke  x. 
30.  Jesus  was  going  to  Jerusalem. 
He  had  left  Samaria,  and  crossed  the 
Jordan.  Ch.  xLx.  1.  His  regular  jour- 
ney was  therefore  through  Jericho. 
IT  As  they  departed  from  Jericho.  Luke 
says,  ^  As  he  was  come  nigh  unto  Jeri- 
cho." The  original  word  used  in  Luke, 
translated  was  come  nii(h,  commonly  ex- 
presses approach  to  a  place.  But  it  does 
not  of  necessity  mean  that  always.  It 
may  denote  nearness  to  a  place,  whether 
going  to  it,  or  from  it.  It  would  be  here 
rendered  correctly,  '  when  they  were 
near  to  Jericho,'  or  when  they  were  in 
ihe  vicinity  of  it,  without  saying  wheth- 
er they  were  going  to  it  or  from  it.  Mat- 
thew and  Mark  say  they  were  going 
from  it.  The  passage  in  Luke  xix.  1, 
And  Jesus  entered  and  passed  through 
Jericho,  which  seems  to  be  mentioned 
as  having  taken  place  after  the  cure  of 
the  blind  man,  does  not  necessarily 
suppose  that.  That  passage  might  be 
intended  to  be  connected  with  the  ac- 
count of  Zaccheus,  and  not  to  denote 
the  order  of  time  in  which  these  events 
■ook  place ;  but  simply  that  as  he  was 
passing  through  Jericho,  Zaecheus 
pought  to  see  him,  and  invited  him  to 
his  house.  Historians  vary  m  the  cir- 
cumstances and  order  of  events.     The 


out,  saying.  Have  mercy  on  us,  O 
Lord,  fhou  Son  of  David  ! 

31  And   the    multitude   rebuked 


main  fads  of  the  narrative  are  observed. 
And  such  variations  of  circumstances 
and  order,  where  there  is  no  palpable 
contradiction,  show  the  honesty  of  the 
writers  ;  show  that  they  did  not  con- 
spire together  to  deceive,  and  are  in  all 
courts  of  justice  considered  as  confir- 
mations of  the  truth  of  the  testimony. 

30.  Two  blind  men.  Mark  and  Luke 
mention  but  one.  They  do  not  say, 
however,  that  there  was  no  more  than 
one.  They  mention  one  because  he 
was  probably  well  known  ;  perhaps  the 
son  of  a  distinguished  citizen  reduced 
to  poverty.  His  name  was  Bartimeus. 
Bar  is  a  Syriac  word,  meaning  son ; 
and  the  name  means,  therefore,  "the 
son  of  Timeus."  Probably  Titneus 
was  a  man  of  note  ;  and  as  the  case  of 
his  son  attracted  most  attention,  Mark 
and  Luke  recorded  it  particularly.  Had 
they  said  there  was  only  one  healed, 
there  would  have  been  a  contradiction. 
As  it  is,  there  is  no  more  contradiction 
or  difficulty  than  there  is  in  the  fact  that 
the  evangelists,  hke  all  other  historians, 
often  omit  many  facts  which  they  do 
not  choose  to  record.  IT  Heard  that 
Jesus  passed  by.  They  learned  who 
he  was  by  inquiring.  They  heard  a 
noise,  and  asked  who  it  was.  (Luke.l 
They  had  doubtless  heard  much  of  hi? 
fame,  but  had  never  before  been  where 
he  was,  and  probably  would  not  bt 
again.  They  were  therefore  more  earn 
est  in  calling  upon  him.  If  Son  of  Da 
vid.  That  is,  Messiah,  or  Christ.  This 
was  the  name  by  which  the  Mes.siah 
was  commonly  known.  He  was  the 
illustrious  descendaiil  of  David  in  whom 
the  promises  especially  centered.  Ps. 
cxxxii.  11,  12;  Ixxxix.  3,  4.  It  was  the 
universal  opinion  of  the  Jews  that  the 
Messiah  was  to  be  the  descendant  of 
David.  See  ch.  xxii.  42.  On  the  use 
of  the  word  Son,  see  Note  on  Matt.  i.  1. 

31.  And  the  multitude  rebuked  them 
because,  &c.  They  chid  or  reproved 
them,  and  in  a  threatening  manner  told 
them  to  be  silent.  ^  They  cried  the 
more.  Jesus  standing  still,  ordered  them 
to  be  brought  to  him.  (Pvlark.)  They 
then  addressed  the  blind  men,  and  told 
thorn  that  Je.sus  called.     Mark  adda- 


228 


MATTHEW. 


[A.  1).  33. 


them,  because  they  should  hold 
their  peace :  but  they  cried  the 
more,  saying,  Have  mercy  on  us, 

0  Lord,  thou  Son  of  David  ! 

32  And  Jesus  stood  still,  and 
called  them,  and  said,  What  will 
ye  that  I  shall  do  unto  you  1 

that  Baitimeus  cast  away  his  garment, 
and  rose  and  came  to  Jesus.  The  gar- 
ment was  not  his  only  raiment,  but  was 
the  outer  garment,  thrown  loosely  over 
iiim,  and  commonly  laid  aside  when 
persons  labored  or  ran.  See  Note, 
Matt.  V.  40.  His  doing  it  denoted  haste, 
and  earnestness,  in  order  to  come  to 
Jesus. 

34.  And  touched  their  eyes.  Mark 
and  Luke  say  he  added,  thy  faith  hath 
saved  thee.  Thy  confidence,  or  belief 
that  I  could  cure,  has  been  the  means 
of  obtaining  this  blessing.  Faith  had 
no  power  to  open  the  eyes,  but  it  led 
them  to  Jesus  ;  it  showed  that  they  had 
just  views  of  his  power ;  it  was  con- 
nected with  the  cure.  So  faith  has  no 
power  to  save  from  sin,  but  it  leads  the 
poor,  lost,  blind  sinner  to  him  who  has 
power ;  and  in  this  sense  it  is  said  we 
are  saved  by  faith.  Kis  touching  their 
eyes  was  merely  a  sign  that  the  power 
of  healing  proceeded  from  him. 

Here  was  an  undoubted  miracle.  1st. 
These  blind  men  were  well  known. 
One  at  least  had  been  long  blind.  2d. 
They  were  strangers  to  Jesus.  They 
could  not  have,  therefore, /eior?tei  them- 
selves blind.  3d.  The  miracle  was  in 
the  presence  of  multitudes,  who  took  a 
deep  interest  in  it,  and  who  could  easily 
have  detected  the  imposition  if  there 
had  been  one.  4th.  The  men  followed 
him.  They  praised  or  glorified  God. 
(Mark  and  Luke.)  The  people  gave 
praise  to  God  also.  (Luke.)  They 
wore  all  satisfied  that  a  real  miracle 
was  performed. 

KEMARKS. 

1st.  From  the  parable  at  the  begin- 
■ims  ol  this  chapter  (vs.  1 — IG)  we  learn 

1  hat  it  is  not  so  much  the  time  that  we 
uerve  Christ,  as  the  manner,  that  is  to 
Entitle  us  to  high  rewards  in  heaven. 
Some  may  be  in  the  church  many 
rears,  yet  accomplish  little.  Others  in 
a  few  years  may  be  more  distinguished 
in  the  success  of  their  labors  and  in 
their  rewards. 

2d.  God  will  do  justice  to  all.     Vcr. 


33  They  say  unto  him.  Lord,  that 
our  eyes  may  be  opened. 

34  So  Jesus  had  compassion  on 
them,  and  touched  their  eyes :  and 
immediately  their  eyes  received 
sight,  and  they  followed  him. 


13.  He  will  give  to  all  his  followers  all 
that  he  promised  to  give.  He  will  give 
to  him  eniitled  to  the  least  every  thing 
which  he  has  promised,  and  infinitely 
more  than  he  has  deserved. 

3d.  On  some  he  will  Uestow  higher 
rewards  than  on  others.  Ver.  16.  There 
is  no  reason  to  think  that  the  condition 
of  men  in  heaven  will  be  equal,  any 
more  than  it  is  on  earth.  Diflerence  of 
rank  may  run  through  all  God's  gov- 
ernment, and  still  no  one  be  degraded, 
or  be  deprived  of  his  rights. 

4th.  God  does  as  he  pleases  with  his 
own.  Ver.  15.  It  is  his  right  to  do  so 
— a  right  which  men  claim,  and  wliich 
God  may  claim.  If  he  does  injustice 
to  no  o)ie,  he  has  a  right  to  bestow  what 
favors  on  others  he  pleases. 

5th.  In  doing  good  to  another  man, 
he  does  no  injury  to  me.  He  violated 
none  of  my  rights  by  bestowing  great 
talents  on  Newton,  or  great  wealth  on 
Solomon.  He  did  not  injure  me  by 
making  Paul  a  man  of  distinguished 
talents  and  piety,  or  John  a  man  of 
much  meekness  and  love.  What  he 
gives  me  I  should  be  thankful  for,  and 
improve :  nor  should  I  be  envious  or 
malignant,  that  he  has  given  to  others 
more  than  he  has  to  me.  Nay,  I  should 
rejoice  that  he  has  bestov.-ed  such  favors 
on  undeserving  men  at  all ; — that  the 
race  is  in  possession  of  such  talents  and 
rewards,  to  whomsoever  given ;  and 
should  believe  that  in  the  hands  of  God 
such  favors  will  be  well  bestowed. 
God  is  a  soveixign  ;  and  the  Judge  of 
all  the  earth  will  do  that  which  is  right. 

6th.  It  is  our  duty  to  go  into  the  vine- 
yard and  labor  faithfully,  whenever  the 
Lord  Jesus  calls  us,  and  till  he  calla 
us  to  receive  our  reward.  Vs.  1  —  IG. 
He  has  a  right  to  call  us,  and  there  are 
none  who  arc  not  invited  to  labor  for 
him. 

7th.  Rewards  are  offered  to  all  who 
will  serve  him.  Ver.  4.  It  is  not  that 
we  daerve  any  favor,  or  that  we  shall 
not  .say  at  the  end  of  life  that  wc  have 
bf  en  unprofitable  servants ;  but  Jii»  otra 


\.D  3?..\ 


CHAPTER   XX. 


229 


Liously  promises  that  our  rewards  shall 
be  measured  by  our  faithfulness  in  his 
cause.  He  will  have  the  glory  of  bring- 
ing us  into  his  kingdom  and  saving  us, 
while  he  will  bestow  rewards  on  us 
according  as  we  have  been  faithful  in 
his  service. 

8th.  Men  may  be  saved  in  old  age. 
Ver.  ().  Old  men  are  sometimes  brought 
into  the  Idngdom  of  Christ,  and  made 
holy.  But  it  is  rare.  Few  aged  men 
ars  converted.  They  drop  into  the  grave 
as  they  Ined.  And  to  a  man  who 
wastes  his  youth  and  his  middle  life  in 
s"ii,  and  goes  down  into  the  vale  of 
yjars  a  rebel  against  God,  there  is  a 
dreadful  probability  that  he  will  die  as 
he  lived.  It  will  be  found  to  be  true, 
probably,  that  by  far  more  than  half 
who  are  saved  are  convi  rted  before 
they  reach  the  age  of  twenty-five.  Be- 
sides, it  is  foolish  as  well  as  wicked  to 
spend  the  best  of  our  days  in  the  service 
of  Satan,  and  to  give  to  God  only  the 
poor  remnant  of  our  lives,  that  wc  can 
no  longer  use  in  the  canse  of  wicked- 
ness. God  should  have  our  first  and 
hcst  days, 

9th.  Neither  this  parable,  nor  any  part 
of  the  Bible,  should  be  abused,  so  as  to 
lead  us  to  put  off  the  time  of  repent- 
ance to  old  age.  It  is  possible,  though 
not  prohable,  that  an  old  man  may  re- 
pent ;  but  it  is  not  probable  that  r«?  shall 
live  to  be  old.  Few,  few,  ot  all  the 
world,  hve  to  oldage.  We  may  die  in 
youth.  Tiiousands  die  in  childhood. 
I'he  time,  the  accepted  lime  to  serve 
God,  is  in  childhood.  There  are  more 
reasons  why  a  child  should  love  the  Sa- 
viour, than  why  he  should  love  a  pa- 
rent. Ho  has  done  much  more  for  us 
than  any  parent.  And  there  is  no  rea- 
son why  he  may  not  bo  trained  up  to 
love  him,  as  well  as  his  parents.  And 
God  will  require  it  at  the  hands  of  pa- 
rents and  teachers,  if  they  do  not  train 
up  the  children  committed  to  them  to 
love  and  obey  hiin. 

10th.  One  reason  why  we  do  not  un- 
derstand the  plain  doctrines  of  the  Bi- 
ble is  our  prejudice.  Vs.  17 — 19.  Our 
Saviour  plainly  told  his  disciples  that  he 
must  die.  He  stated  the  manner  of  his 
death,  and  the  principtd  circumstances. 
To  us  all  this  is  plain  ;  but  Ihei/  did  not 
understand  it.  (Luke.)  They  had  lillcd 
their  heads  with  notions  about  his  earth- 
ly glory  and  honor,  and  they  were  not 
ufilling  to  see  the  1  \ith  as  he  stated  it. 
20 


Ne^er  was  there  a  juster  proverb  than 
that  "  None  arc  so  blind  as  those  who 
will  not  see."  So  to  us  the  Bible  mjght 
be  plain  enough.  The  doctrines  of 
truth  are  revealed  clear  as  a  sunbeam, 
but  we  are  filled  with  previous  notions  ; 
we  are  determined  to  think  dili'erently  ; 
and  the  easiest  way  to  gratify  this  is  to 
say  we  do  not  see  it  so.  The  only  cor- 
rect principle  of  interpretation  is,  that 
the  Bible  is  to  be  taken  just  as  it  is. 
The  meaning  that  the  sacred  writers  in- 
tended to  teach  is  to  be  sought  honest- 
ly ;  and  when  found,  that  and  that  only 
is  religious  truth. 

11th.  Mothers  should  be  cautious 
about  seeking  places  of  honor  for  their 
sons.  Ver.  20  —  22.  Doing  this,  they 
seldom  know  what  they  ask.  They 
may  be  seeking  the  ruin  of  their  chil 
dren.  It  is  not  posts  of  honor  that  se 
cure  happiness  or  salvation.  Content- 
ment and  peace  are  found  oftenest  in 
the  humble  vale  of  honest  and  sober 
industr}' — in  attempting  to  fill  np  our 
days  with  usefulness  in  the  situation 
where  God  has  placed  us.  As  the  pu- 
rest and  loveliest  streams  often  flow  in 
the  retired  grove,  far  from  the  thunder- 
ing cataract  or  the  stormy  ocean,  so  is 
the  sweet  peace  of  the  soul ;  it  dwells 
oftenest  far  from  the  bustle  of  public 
life,  and  the  storms  and  tempests  of  am- 
bition. 

12th.  Ambition  in  the  church  is  ex- 
ceedingly improper.  Ver.  22.  It  is  not 
the  nature  of  religion  to  produce  it.  It 
is  opposed  to  all  the  modest,  retiring, 
and  pure  virtues,  that  Christianity  pro- 
duces. An  ambitious  man  will  be  des- 
titute of  rehgion  just  in  proportion  to 
his  ambition  ;  and  piety  may  always  be 
graduated  by  humility. 

ISth.  Our  iiumility  is  the  measure  of 
our  religion.  Ver.  26  —  28.  Without 
humility  we  can  have  no  religion.  He 
that  has  the  most  lowly  views  of  him- 
self, and  the  highest  of  God — that  is 
willing  to  stoop  the  lowest  to  aid  hi»' 
fellow  creatures,  and  to  honor  God  — 
has  the  most  genuine  piety.  Such  was 
the  example  of  our  Saviour,  and  it  can 
never  be  any  dishonor  to  imitate  tht. 
Son  of  God. 

14th.  The  case  of  the  blind  men  is  an 
expressive  representation  of  the  condi- 
tion of  the  sinner.  Vs.  30  —  24.  1st 
Men  are  blinded  by  reason  of  sin 
They  do  not  by  nature  see  the  truth 
of  religion.     2d.  It  is   proper  hi  thii 


230 


MATTHEW. 


[A.  D.  33 


CHAPTER  XXI. 

AND  '  when    they   drew    nigh 
unto  Jerusalem,  and  were  come 
oMar.ll.l.    Lu.19.29. 

state  of  hlindness  to  call  upon  Jesus  to 
open  our  eyes.  If  we  ever  see,  it  will 
be  by  the  grace  of  God.  God  is  the 
fountain  of  light,  and  those  in  darkness 
should  seek  him.  3d.  Present  oppor- 
tunities should  be  improved.  This  was 
;he  first  time  that  Jesus  had  been  in 
Jericho.  It  was  the  last  time  he  would 
be  there.  He  was  passing  through  it 
on  his  way  to  Jerusalem.  So  he  passes 
among  us  by  his  ordinances.  So  it  may 
be  the  last  time  that  we  shall  have  an 
opportunity  to  call  upon  him.  While 
he  is  near,  we  should  seek  him.  4th. 
When  people  rebuke  us  and  laugh  at 
as,  it  should  not  deter  us  from  calling 
)n  the  Saviour.  There  is  danger  that 
hey  will  laugh  us  out  of  our  purpose 
:o  seek  him,  and  we  should  cry  the 
more  earnestly  to  him.  We  should 
feel  that  our  eternal  all  depends  on  our 
being  heard.  5th.  The  persevering  cry 
of  those  who  seek  the  Saviour  aiiojlu 
will  not  be  in  vain.  Thev  who  cry  to 
him  sensible  of  their  blindi''<5ss,  and  sen- 
sible that  he  only  can  opeti  their  eyes, 
will  be  heard.  He  turns  none  away 
who  thus  cry  to  him.  fith.  Sinners 
must  "  rise"  and  come  to  Jesus.  They 
must  cast  away  every  thing  that  hinders 
their  coming.  As  the  blind  Bartimeus 
threw  off  his  "garments,"  so  sinners 
should  throw  away  every  thing  that 
hinders  their  going  to  him — every  thing 
that  obstructs  their  progress — and  cast 
themselves  at  his  feet.  No  man  will 
be  saved  while  sitting  still.  The  com- 
mand is,  "  strive  to  enter  in;"  and  the 
promise  is  made  to  those  only  who 
"ask,"  and  "seek,"  and  "knock." 
7th.  Fa'th  is  the  only  channel  through 
which  we  shall  receive  mercy.  Accord- 
ing to  our  faith — that  is,  our  co7ifide?ice 
in  Jesus — our  trust  and  reliance  on  him 
^so  will  it  be  to  us.  Without  that  we 
5hall  perish.  8th.  They  who  apply  to 
Jesus  thus  will  receive  sight.  Their 
eyes  will  be  opened,  and  they  will  see 
ylearly.  9th.  Tiiey  who  are  thus  re- 
stored to  sight  should  follow  Jesus. 
They  should  follow  him  wherever  he 
leads  ;  they  should  follow  him  always  ; 
'.hey  should  follow  none  else  but  him. 
ITc  that  can  give  sight  to  (he  blind  can- 


to Bethphage,  unto  the  Mount  of 
Olives,  then  sent  Jesus  two  dis- 
ciples, 


not  lead  us  astray.  He  that  can  shed 
light  in  the  beginning  of  our  faith,  can 
enlighten  our  goings  through  all  our 
pilgrimage,  and  down  through  the  dark 
valley  ot  the  shadow  of  death. 

CHAPTER  XXI. 

1  —  16.     See  also  Mark  xi.  1  —  11, 
Luke  xi.x.  29—44. 

1 .  And  when  they  drew  nigh  unto  Je 
rusalem.  They  were  going  up  now 
from  Jericho.  Ch.  xx.  29.  The  dis- 
tance was  about  nineteen  miles.  The 
most  of  the  way  was  a  desert,  or  filled 
with  caves,  and  rocks,  and  woods  —  a 
fit  place  for  robbers.  See  Luke  x.  30, 
The  Mount  of  Olives,  or  Olivet,  is  on 
the  east  of  Jerusalem.  Between  this 
and  Jerusalem  there  runs  a  small  stream 
called  the  brook  Kidron,  or  Cedron. 
It  is  dry  in  the  hot  seasons  of  the  year, 
but  swells  to  a  considerable  size  in  time 
of  heavy  rains.  See  Note  on  John 
xviii.  1.  The  Mount  of  Olives  was  so 
called  from  its  producing  in  abundance 
the  olive.  It  was  from  Jerusalem  about 
a  sabbath  day's  journey.  Acts  i.  12.  On 
the  west  side  of  the  mountain  was  the 
garden  of  Gethsemane.  Luke  xxii.  S9. 
Mark  xiv.  32.  On  the  eastern  declivity 
of  the  mountain,  were  the  villages  of 
Bethphage  and  Bethany.  Mai-li  and 
Luke  say  that  he  came  near  to  both 
those  places.  }ie  came  7iearest  to  Beth- 
phage, and  sent  his  disciples  to  the  vil- 
lage over  against  them,  to  Bethany.  Be- 
thany was  the  place  where  Lazarus  dwell 
whom  he  raised  from  the  dead  (John  xi.); 
where  Martha  and  Mary  dwelt ;  ar;d 
where  Mary  anointed  him  with  oint- 
ment against  the  day  of  his  burying. 
John  xii.  1  —  7.  These  circumstances 
are  omitted  by  the  three  first-evangelists 
but  supplied  by  John,  who  wrote  after 
them.  The  Mount  of  Olives  is  about 
a  mile  in  length,  and  about  seven  hun- 
dred feet  in  height,  and  overlooks  Je- 
rusalem; so  that  from  its  summit  al- 
most every  part  of  the  city  can  be  seen. 
The  mountain  is  composed  of  three 
peaks  or  summits.  Our  Saviour  is  sup- 
posed to  have  ascended  from  the  mid- 
dle one.  The  olive  is  a  fruit  well  known 
among  us  as  an  article  of  commerco 


\.  D.  33.] 


CHAPTER  XXI. 


231 


2  Saying  unto  them,  Go  into 
the  village  over-against  you,  and 
straightway  ye  shall  find  an  ass 
lied,  and  a  colt  with  her :  loose 
thcnt,  and  bring  them  unto  me. 

3  And  if  any  man  say  aught  unto 
you,  ye  shall  say.  The  Lord  hath 
need  of  them ;  and  straightway  he 
will  send  them. 


The  tree  blooms  in  June,  and  bears 
white  flowers.  The  fruit  is  small.  It 
is  first  green,  then  pale,  and,  when  fujly 
ripe,  black.  It  incloses  a  hard  stone, 
in  which  are  the  seeds.  The  wild  olive 
was  common,  and  differed  from  the 
other  only  in  being  of  a  smaller  size. 
There  are  two  roads  from  Jerusalem  to 
Bethany  ;  one  around  the  southern  end 
of  the  Mount  of  Ohves,  and  the  other 
across  the  summit.  The  latter  is  con- 
siderably shorter,  but  more  difficult, 
and  it  was  probably  along  this  roadlhal 
the  Saviour  went. 

2.  Go  into  the  village  over-against 
you.  The  village  here  meant  was  not 
tar  from  Bethany,  and  about  two  miles 
east  of  Jerusalem.  Mark  and  Liike. 
He  had  lodged  at  Bethphage  the  night 
before,  and  in  the  morning  sent  his  dis- 
ciples to  the  village  over  against  them  ; 
chat  is,  to  Bethany.  John  .\ii.  1 — 12. 
'r  Ye  shall  find  an  ass  tied,  &c.  In 
Judea  there  were  few  horses,  and  those 
v.'cre  chiefly  used  in  war.  Men  seldom 
employed  them  in  common  life,  and  in 
ordinary  journeys.  The  ass,  the  mule, 
and  the  camel,  are  still  most  used  in 
eastern  countries.  To  ride  on  a  horse 
was  sometimes  an  emblem  of  war :  on 
a  mule  and  an  ass  the  emblem  of  peace. 
Kings  and  princes  commonly  rode  on 
ihem  in  times  of  peace  ;  and  it  is  men- 
tioned as  a  mark  of  rank  and  dignity  to 
ride  in  that  manner.  Judges  x.  4  ;  xii. 
It.  1  Sam.  XXV.  20.  So  Solomon, 
.vhen  he  was  inaugurated  as  king,  rode 
on  a  mule.  1  Kings  i.  33.  Riding  in 
this  manner,  then,  denoted  neither 
poverty  nor  degradation,  but  was  the 
appropriate  way  in  which  a  king  should 
ride,  and  in  which,  therefore,  the  King 
af  Zion  should  enter  into  his  capital — 
the  city  of  Jerusalem. 

Mark  and  Inikc  say  that  he  told 
hem  they  should  find  "a  colt  tied." 
'""his    they    were    directed    *o    bring. 


4  All  this  was  done,  that  it  might 
be  fulfilled  which  was  spoken  by 
the  prophet,  "  saying, 

5  Tell  ye  the  daughter  of  Sion, 
*  Behold,  thy  King  cometh  unto 
thee,  meek,  and  silting  upon  an  ass, 
and  a  colt  the  foal  of  an  ass. 

6  And  the  disciples  went,  and  did 
as  Jesus  commanded  them, 

a  Zec.9.9.    *  Is.C2.11.  Mar.]1.4,&c.  Jno.l2.1i. 

They  mention  only  the  colt,  because 
it  was  this  on  which  he  rode. 

3.  The  Lord  hath  need  of  him.  This 
means  no  more  than  the  master  has 
need  of  him.  The  word  Lord  often 
means  no  more  than  master  as  opposed 
to  servant.  Matt.  x.  24.  Eph.  vi.  5. 
1  Peter  iii.  5,  6.  The  word  is  some 
times  used  in  the  Bible  as  applied  to 
God,  or  as  a  translation  of  the  name 
JEHOVAH.  Its  common  use  is  a  mere 
title  of  respect  given  by  an  inferior  to  a 
superior,  by  a  servant  to  a  master,  by 
a  disciple  to  a  teacher.  As  a  title  of 
high  respect  it  was  given  to  Christ,  or 
the  Messiah. — The  persons  to  whom 
these  disciples  were  sent  were  probaoly 
acquainted  with  the  miracles  of  Jesus, 
and  favorably  disposed  towards  him. 
He  had  attracted  great  notice  m  that 
region  particularly  by  raising  Lazarus 
from  the  dead,  and  most  of  the  people 
regarded  him  as  the  Messiah. 

4,  5.  All  this  was  done.  &,c.  The 
prophecy  here  quoted  is  found  in  Zech. 
ix.  9.  It  was  always,  by  the  Jews,  ap- 
plied to  the  Messiah.  IT  Daughter  of 
Zion.  That  is,  Jerusalem.  Zion  was 
one  of  the  hills  on  which  the  city  of  Je 
rusalem  was  built.  On  tliis  stood  the 
city  of  David  and  some  strong  for- 
tresses. The  names  daughter  and  vir- 
gin were  given  to  it  often,  in  accord- 
ance with  the  oriental  figurative  manner 
of  expression.  See  my  Note  on  Isa.  i. 
8.  Amos  V.  2.  Ps.  xlv.  13  ;  cxxxvii. 
8.  Isa.  xlvii.  1.  It  was  given  to  them 
as  as  expression  of  their  beauty  or 
comeliness.  If  Meek.  See  Note,  Matt. 
V.  5.  The  expression  here  rather  de- 
notes peaceful,  not  warlihc;  not  with 
pomp,  and  sta^e,  and  the  ensigns  of 
ambition.  He  came  in  the  manner  in 
which  kings  were  accuslomed  to  ride, 
but  with  none  of  their  pride  and  ambi- 
tious feehng.  ^  Sitting  upon  an  ass, 
&c.     He  rode  on  'he  colt.     fMark  an^ 


S2 


MATTHEV. 


[A.  D.  33 


*  And  brought  the  ass,  and  the  1  8  And  a  very  great  multitude 
3olt,  and  put  on  therei  their  clothes,  spread  their  garments  in  the  ways 
and  they  set  hirr,  thereon.  others  cut  down  branches  from  the 


Luke.)  This  expression  in  Matthew  is 
one  which  is  common  with  all  writers. 
See  Gen.  xix.  29 ;  Judges  xii.  7. 

7.  And  put  on  them  their  clothes. 
This  was  done  as  a  token  of  respect. 
2  Kings  ix.  13. 

8.  And  a  very  great  multitude,  Slc. 
Others  showed  the  same  respect  by 
throwmg  their  garments  before  him  ; 
others  by  cutting  dovwi  branches  of 
trees  and  casting  ihcm  in  the  way. 
This  was  the  way  in  which  conquerors 
and  princes  were  often  honored.  To 
cast  flowers,  or  garlands,  or  evergricns, 
oefore  a  warrior  returning  from  victory, 


or  a  king  entering  into  his  kingdom, 
was  a  common  way  of  testifying  joyfiii 
and  triumphant  feeling.  Thus  Jose 
phus  says  that  Alexander  and  Agrippa 
were  received  at  Jerusalem.  So  in  our 
own  land,  some  of  the  most  acceptable 
tokens  of  rejoicing  ever  bestowed  upon 
Washington  were  garlands  of  roses 
scattered  iu  his  path  by  children.  So 
the  path  of  Lafayette  was  often  strewed 
with  flowers,  as  a  mark  of  respect  and 
of  a  nation's  gratitude.  John  says  (xii. 
13)  that  these  branches  were  branches 
of  the  palm-tree.  The  palm  was  an 
emblem   of  joy  and   victory.     It  was 


A.  D.  33.] 


CHAPTER  XXI. 


233 


frees, 
nay. 


and    strawed    them    in    the 


used  by  the  Roman  soldiers  as  well  as 
tlie  Jews  as  a  symbol  of  peace.  See  1 
Mac.  xiii.  51 ;  2  Mac.  x.  6,  7 ;  Rev. 
vii.  9. 

The  palm-tree  is  common  in  warm 
climates,  and  was  abundant  in  Pales- 
tine. The  finest  grew  about  Jericho 
and  Engcddi.  Hence  Jericho  was  call- 
ed the  city  of  palm-trees.  The  palm 
has  a  long  and  straight  body,  a  spread- 
ing top,  and  an  appearance  of  very 
great  beauty.  It  produces  an  agreeable 
Iruit,  a  pleasant  shade,  a  kind  of  honey 
little  inferior  to  the  honey  of  bees,  and 
from  it  was  drawn  a  pleasant  wine, 
much  used  in  the  East.'  On  ancient 
coins  the  palm-tree  is  often  a  symbol 
of  Judea.  On  coins  made  after  Jeru- 
salem was  taken,  Judea  is  represented 
by  a  female  sitting  and  weeping  under 
a  palm-tree.  A  reference  to  the  palm- 
tree  occurs  often  in  the  Bible,  and  its 
general  form  and  uses  are  familiar  to 
most  readers.  We  have  placed  on  the 
preceding  page,  a  cut  of  the  tree,  and 
add  a  description  of  it,  for  the  use  of 
those  to  whom  it  is  not  familiar. 

Strictly  speaking,  the  palm  has  no 
branches ;  but  at  the  summit,  from 
forty  to  eighty  twigs,  or  leaf-stalks, 
spring  forth,  which  are  intended  in  Neh. 
viii.  15.  The  leaves  are  set  around  the 
trunk  in  circles  of  about  six.  The 
lower  row  is  of  great  length,  and  the 
vast  leaves  bend  themselves  in  a  curve 
towards  the  earth ;  as  the  circles  as- 
cend, the  leaves  are  shorter.  In  the 
month  of  February,  there  sprout  from 
between  the  junctures  of  the  lower 
stalks  and  the  trunk  little  scales,  which 
develope  a  kind  of  bud,  the  germ  of  the 
coming  fruit.  These  germs  are  con- 
tamed  in  a  thick  and  tough  skin,  not 
unlike  leather.  According  to  the  ac- 
count of  a  modern  traveller,  a  single 
tree  in  Barbary  and  Egypt  bears  from 
fifteen  to  twenty  large  clusters  of  dates, 
weighing  from  fifteen  to  twenty  pounds 
each.  Hie  palm-tree  lives  more  than 
(wo  hundred  years,  and  is  most  pro- 
ductive from  the  thirtieth  until  the 
eightieth  year.  The  Arabs  speaw.  of 
two  hundred  and  sixty  uses  to  which 
:he  different  parts  of  the  palm-tree  are 
anphed. 

'  The  inhabitants  of  Egypt,  Arabia, 
20* 


9  And  the  multitudes  that  went 
before,  and  that  followed,  cried,  say 


and  Persia  depend  much  on  the  fruit 
of  the  palm-tree  for  tlieir  subsistence. 
Camels  feed  on  the  seed,  and  the  leaves, 
branches,  fibres,  and  sap  are  all  very 
valuat^. 

The  "  branches"  referred  to  by  John 
(xxii.  13),  refer  to  the  long  leaves  which 
shoot  out  from  tlie  top  of  tlie  tree,  and 
which  were  often  carried  about  as  the 
symbol  of  victory.  Comp.  Notes  on 
Isa.  iii.  26. 

9.  Hosanna  to  the  Son  of  David,  &,c. 
The  word  ho!<anna  means  "save  now," 
or  "  save  I  beseech  thee."  It  is  a  Sy- 
riac  word,  and  was  the  form  of  accla- 
mation used  among  the  Jews.  It  was 
probably  used  in  the  celebration  of  their 
great  festivals.  During  those  festivals 
they  sang  the  115th,  llGth,  117lh,  and 
118th  psalms.  In  the  chanting  or  sing 
ing  of  those  psalms,  the  Jewish  writers 
infortn  us,  that  the  people  responded 
frequently  7ioZ/eZ?ya7t  or  hosa7ina.  Their 
use  of  it  on  this  occasion  was  a  joyful 
acclamation,  and  an  invocation  of  a  di- 
vine blessing  by  the  Messiah.  IT  Son 
of  David.  The  Messiah.  IT  Blessed  he 
he,  &,c.  That  is,  blessed  be  the  il/es- 
siah.  This  passage  is  taken  from  Fs. 
cxviii.  25,  26.  To  come  in  the  name  of 
the  Lord,  is  to  come  by  the  aulhority  of 
the  Lord ;  to  come  commissioned  by 
him  to  reveal  his  will.  The  Jews  had 
commonly  applied  this  to  the  Messiah. 
IT  Hosanna  in  the  highest.  This  may 
mean  either  '  Hosanna  in  the  highest, 
loftiest  strains,'  or  it  may  mean  a  prayet 
to  God,  '  Save  now,  O  thou  that  dwcll- 
est  in  the  highest  heaven,  or  among  the 
highest  angels.'  Perhaps  the  whole 
song  of  hosanna  may  be  a  prayer  to  the 
Supreme  God,  as  well  as  a  note  of  tri- 
umphant acclamation  :  '  Save  now,  O 
thou  supremely  great  and  glorious  God , 
save  by  the  Messiah  that  comes  in  thy 
name.' 

Mark  adds  that  they  shouted  "  Bless- 
ed be  the  kingdom  of  our  father  David, 
that  Cometh  in  the  name  of  tlie  Lord." 
That  is,  the  kingdom  promised  to  Da- 
vid. 1  Kings  ii.  4 ;  viii.  25.  Coming 
in  the  name  of  the  Lord,  means  coming 
according  to  the  promise  of  the  Lord. 
Its  meaning  may  be  thus  expressed  . 
'  Prosperiiy  to  the  reign  of  our  father 
David,  advancing  now  accordmg  to  tbn 


234 


ing,  Hosanna  to  the  Son  of  David  ! 
Blessed  "  is  he  hat  cometh  in  the 
name  of  the  Lord  ;  Hosanna  in  the 
highest  I  * 

10  And  when  he  was  come  into 
Jerusalem,  all  the  city  was  moved, 
saying,  Who  is  this  1 

a  Ps.118.26.  c.23.39.      6  Lu.2^4. 


MATTHEW.  [A.  D  33. 

11  And  the  multitude  said,  This 
is  Jesus,  the  prophet  of  Nazareth 
of  Galilee. 

12  And  '  Jesus  went  into  the 
temple  of  God,  and  cast  out  all 
them  that  sold  and  bought  in  the 
temple,  and  overthrew  the  tables  of 

cMar.ll.ll.    Lu.]9.45,&c.    Jno.2.15,&c. 


promise  made  to  him,  and  about  to  be 
established  by  the  long-promised  Mes- 
siah", his  descendant.' 

Luke  adds  (six.  38)  that  they  said, 
"  Peace  in  heaven,  and  glory  in  the 
highest."  The  word  peace  is  used 
here  as  significant  of  joy,  triumph,  ex- 
ultation in  heaven  at  this  event.  There 
will  be  increased  peace  and  rejoicing 
from  the  succession  of  the  redeemed : 
and  let  glory  and  praise  be  given  to 
God  among  the  highest  angels. 

There  is  no  contradiction  here  among 
the  3vangelists.  Among  such  a  multi- 
tude the  shouts  of  exultation  and  tri- 
umph would  by  no  means  be  confined 
to  the  same  words.  Some  would  say 
one  thing,  and  some  another ;  and  one 
evangelist  recorded  what  was  said  by  a 
part  of  the  multitude,  and  another  what 
was  said  by  another  part. 

10.  And  when  he  teas  come  into  Je- 
rusalem, all  the  city  was  moved.  There 
was  great  excitement.  The  sight  of 
such  a  multitude,  the  shouts  of  the 
people,  and  the  triumphant  procession 
throtigh  the  city,  excited  much  atten- 
tion and  inquiry. 

12 — 23.  This  paragraph  contains  the 
account  of  the  barren  fig-tree,  and  of 
the  cleansing  of  the  temple.  See  also 
Mark  xi.  12—19.  Luke  xix.  45 — 48. 

12.  And  Jesus  xoent  into  the  temple 
of  God,  &c.  From  Mark  .\i.  11  —  15, 
it  is  probable  that  this  cleansing  of  the 
temple  did  not  take  place  on  the  day 
that  ho  entered  Jerusalem  in  triumph, 
but  on  the  day  following.  He  came 
and  looked  round  upon  all  things,  Mark 
Gnys,  and  went  out  to  Bethany  with  the 
twelve.  On  the  day  following,  return- 
ing from  Bethany,  he  saw  the  fig-tree. 
Entering  into  the  temple,  he  purified  it 
5?i  that  day ;  or,  perhaps,  he  finished 
the  work  of  purifying  it  on  that  day, 
which  he  commenced  the  day  before. 
Matthew  has  mentioned  the  purifying 
of  the  temple,  which  was  performed 
probably  on  two  successive  days;  or 
has  stated  the  fact,  without  being  parti- 


cular as  to  the  order  of  events.  Mark 
has  stated  them  more  particularly,  and 
has  divided  what  Matthew  mentions 
together. 

The  temple  of  God,  or  the  temple 
dedicated  and  devoted  to  the  service  of 
God,  was  built  on  mount  Moriah.  The 
first  temple  was  built  by  Solomon, 
about  1005  years  before  Christ.  1  Kings 
vi.  He  was  seven  years  in  building  it. 
1  Kings  vi.  38.  David,  his  father,  had 
contemplated  the  design  of  building  it, 
and  had  prepared  many  materials  for  it, 
but  was  prevented,  because  he  had  been 
a  man  of  war.  1  Chron.  xxii.  1 — 9.  1 
Kings  V.  5.  This  temple,  erected  with 
great  magnificence,  remained  till  it  was 
destroyed  by  the  Chaldeans  under  Ne 
buchadnezzar,  five  hundred  and  eighty 
four  years  before  Christ.  2  Chron. 
xx.xvi.  6,  7,  19. 

After  the  Babylonish  captivity,  the 
temple  was  rebuilt  by  Zerubbabel,  but 
with  vastly  inferior  and  diminished 
beauty.  The  aged  men  wept  when 
they  compared  it  whh  the  glory  of  the 
former  temple.  Ezra  iii.  8,  12.  This 
was  called  the  seco7id  temple.  This 
temple  was  often  defiled  in  the  wars 
before  the  time  of  Christ.  It  had  be- 
come much  decayed  and  impaired.  He- 
rod the  Great,  being  exceedingly  un 
popular  among  the  Jews,  on  account 
of  his  cruelties  (see  Note,  Matt,  ii.), 
was  desirous  of  doing  something  to  ob' 
tain  the  favour  of  the  people,  and  ac- 
cordingly about  sLxteen  years  before 
Christ,  and  in  the  eighteenth  year  of 
his  reign,  he  commenced  the  work  of 
repairing  it.  This  he  did,  not  by  taking 
it  down  entirely  at  once,  but  by  remov- 
ing one  part  after  another  till  it  had  be 
come  in  fact  a  new  temple,  greatly  sut'- 
passing  the  former  in  magnificence.  It 
was  still  called  by  the  Jews  the  second 
tempie  ;  and  by  Christ's  coming  to  this 
temple  thus  repaired,  was  fulfilled  the 
prophecy  in  Haggai  ii.  0.  On  this 
building  Herod  employed  eighte^'.n  thou- 
sand men,  and  completed  it  so  is  to  be 


D.  33.J 


CHAPTER  XAl. 


285 


fit  for  use  in  nine  years,  or  about  eight 
years  before  Christ.  But  additions  con- 
tinued to  be  made  to  it,  a^id  it  continued 
increasing  in  splendor  and  magnificence, 
till  Anno  Domini  G4.  John  says  (ii. 
^20),  forty  and  six  years  was  this  temple 
m  building.  Christ  was  then  thirty 
years  of  age,  which  added  to  the  six- 
teen years  occupied  in  repairing  it  be- 
ibre  his  birth,  makes  forty-sLx  years. 

The  word  temple  was  given,  not 
merely  to  the  sacred  edifice,  or  house 
itself,  hut  to  all  the  numerous  cham- 
bers, courts,  and  rooms  connected  with 
it,  on  the  top  of  mount  Moriah.  The 
temple  itself  was  a  small  edifice,  and 
was  surrounded  by  courts  and  cham- 
bers half  a  mile  in  circumference.  Into 
;he  sacred  edifice  itself  our  Saviour 
never  went.  The  high-priest  only 
went  into  the  holy  of  holies,  and  that 
but  once  a  year  ;  and  none  but  priests 
were  permitted  to  enter  the  holy  place. 
Our  Saviour  was  neither.  He  was  of 
the  tribe  oi  Judak,  and  he  consequently 
was  allowed  to  enter  no  farther  than  the 
other  Israelites  into  the  temple.  The 
works  that  he  is  said  to  have  performed 
in  the  temple,  therefore,  are  to  be  un- 
derstood as  having  been  performed  in 
the  courts  surrounding  the  sacred  edi- 
fice. These  courts  will  now  be  de- 
scribed. 

The  temple  was  erected  on  mount 
Moriah.  The  space  on  the  summit  of 
the  mount  was  not,  however,  large 
enough  for  the  buildings  necessary  to 
be  erected.  It  was,  therefore,  enlarged, 
ny  building  high  walls,  from  the  valley 
oelow;  and  filling  up  the  space  within. 
One  of  these  walls  was  sLx  hundred 
feet  in  height.  The  ascent  to  the  tem- 
ple was  by  high  flights  of  steps.  The 
entrance  to  the  temple,  or  to  the  courts 
on  the  top  of  the  mount,  was  by  nine 
gates,  all  of  them  extremely  splendid. 
On  every  side  they  were  thickly  coated 
with  gold  and  silver.  But  there  was 
one  gate  of  peculiar  magnificence.  This 
was  called  the  beautiful  gate.  Acts  iii. 
2.  It  was  on  the  east  side,  and  was 
made  of  Corinthian  brass,  one  of  the 
most  precious  m.etals  in  ancient  times. 
See  the  Introduction  to  1  Corinthians, 
^  1.  This  gate  was  fifty  cubits,  or 
seventy-five  feet  in  height. 

The  whole  temple,  with  all  its  courts, 
was  surrounded  by  a  wall  about  twenty- 
five  feet  in  height.  This  was  built  on 
the  wall  rais?d  from  the  base  to  the  ton 


of  the  mountain,  so  that  from  the  fop 
of  it  to  the  bottom,  in  a  pcrpendiculai 
descent,  was  in  some  places  not  far 
from  six  hundred  feet.  This  was  parti- 
cularly the  case  on  the  south-east  cor- 
ner;  and  it  was  here,  probably,  that 
Satan  wished  our  Saviour  to  cast  him- 
self down.  Note,  Rlatt.  iv.  G. 

On  the  inside  of  this  wall,  between 
the  gales,  were  piazzas,  or  covered 
porches.  On  the  eastern,  northern, 
and  western  sides  there  were  two  row 
of  these  porches  ;  on  the  south,  three. 
These  porches  were  covered  walks, 
about  twenty  feet  in  width,  paved  with 
marble  of  difiercnt  colors,  with  a  flat 
roof  of  costly  cedar,  which  was  sup- 
ported by  pillars  of  sohd  marble,  so 
large  that  three  men  could  scarcely 
stretch  their  arms  so  as  to  meet  around 
them.  These  walks  or  porches  afford- 
ed a  grateful  shade  and  protection  to 
the  people  in  hot  or  stormy  weather. 
The  one  on  the  east  side  was  distin- 
guished for  its  beauty,  and  was  called 
Solomon's  porch.  John  x.  23.  Acts  iii. 
11.  It  stood  over  the  vast  terrace  or 
wall  which  he  had  raised  from  the  val- 
ley beneath,  and  which  was  the  only 
thing  of  his  work  that  remained  in  the 
sacred  temple. 

When  a  person  entered  any  of  the 
gates  into  this  space  within  the  wall,  he 
saw  the  temple  rising  before  him  with 
great  magnificence.  But  the  space  was 
not  clear  all  the  wfty  up  to  it.  Going 
forward,  he  came  to  another  wall,  in- 
closing considerable  ground,  considered 
more  holy  than  the  rest  of  the  hill.  The 
space  between  this  first  and  second  'vall 
was  called  the  court  of  the  Gentilei .  It 
was  so  called  because  Gentiles  r-'  ght 
come  into  it,  but  they  could  procet  i-  no 
farther.  On  the  second  wall,  ai  J  on 
the  gates,  were  inscriptions  in  Herrew, 
Greek,  and  Latin,  forbidding  any  Gen- 
tile or  unclean  person  from  proceeding 
farther  on  pain  of  death.  This  court 
was  not  of  equal  dimensions  all  the 
way  round  the  temple.  On  the  east, 
north,  and  west,  it  was  quite  narrow. 
On  the  south  it  was  wide,  occupying 
nearly  half  of  the  whole  surface  of  the 
hill.  In  this  court  the  Gentiles  mignt 
come.  Here  was  the  place  where  much 
secular  business  was  transacted.  This 
was  the  place  occupied  by  the  buvers, 
and  sellers,  and  the  money  changers, 
and  which  Jesus  purified  by  casting 
them  out. 


236 


The  inclosure  within  the  second  wall 
was  nearly  twice  as  long  from  east  to 
west  as  from  north  to  south.  This  in- 
closure was  also  divided.  The  eastern 
part  of  it  was  called  the  court  of  ths 
women;  so  called  because  women  might 
advance  thus  far,  but  no  farther.  This 
court  was  square.  It  was  entered  by 
three  gates :  one  on  the  north,  one  on 
the  east  directly  opposite  to  the  beauti- 
ful gate,  and  one  on  the  south.  In  pass- 
ing from  the  court  of  the  Gentiles  to 
that  of  the  women,  it  was  necessary  to 
ascend  about  nine  feet  by  steps.  This 
court  of  the  women  was  inclosed  with 
a  double  wall,  with  a  space  between 
the  walls  about  fifteen  feet  in  width, 
paved  with  marble.  The  inner  of  these 
two  v.'alls  was  much  higher  than  the 
one  outside.  The  court  of  the  women 
was  paved  with  marble.  In  the  corners 
of  that  court  were  different  structures 
for  the  various  uses  of  the  temple.  It 
was  in  this  court  that  the  Jews  com- 
monly worshipped.  Here,  probably, 
Peter  and  John,  with  others,  went  up 
to  pray.  Acts  iii.  1.  Here  too  the  Pha- 
risee and  publican  prayed ;  the  Phari- 
see near  the  gate  that  led  forward  to 
the  temple ;  the  pubhcan  standing  far 
off,  on  the  other  side  of  the  court. 
Luke  xviii.  9 — 14.  Paul  also  was  seized 
here,  and  charged  with  defiling  the  tem- 
ple, by  bringing  the  Gentiles  into  that 
holy  place.    Acts  xxi.  26 — 30. 

A  high  wall  on  the  west  side  of  the 
court  of  the  women  divided  it  from  the 
court  of  the  Israelites  ;  so  called  be- 
cause all  the  males  of  the  Jews  might 
advance  there.  To  this  court  there  was 
an  ascent  of  fifteen  steps.  These  steps 
were  in  the  form  of  a  half  circle.  The 
great  gate  to  w-hich  these  steps  led, 
was  called  the  gate  Nicanor.  Besides 
this,  there  were  three  gates  on  each 
side,  leading  from  the  court  of  the  wo- 
men to  the  court  of  the  Israelites. 

Within  the  court  of  the  Israelites,  was 
the  court  of  the  priests,  separated  by  a 
wall  about  a  foot  and  a  half  in  height. 
Within  that  court  was  the  altar  of  burnt 
offering,  and  the  laver  standing  in  front 
of  it.  Here  the  priests  performed  the 
daily  service  of  the  temple.  In  this 
place  also  were  accommodations  for  the 
priests,  when  not  engaged  in  conduct- 
ing the  service  of  the  temple ;  and  for 
the  Levites,  %vho  conducted  the  music 
of  tho  sanctuary. 

The  lemple,  properly  so  callec  stood 


MATTHEW.  [A.D.  33 

within  this  court.  It  surpassed  in  splen 
dor  all  the  other  buildings  of  the  holy 
city  ;  perhaps  in  r.iagnificence  unequal 
led  in  the  world.  It  fronted  the  east, 
looking  down  through  the  gates  Nica- 
nor and  the  beautiful  gate,  and  onward 
to  the  mount  of  Olives.  From  the 
mount  of  Olives  on  the  east  there  was 
a  beautiful  and  commanding  view  of  tho 
whole  sacred  edifice.  It  was  there  that 
our  Saviour  sat,  when  the  disciples  di- 
rected his  attention  to  the  goodly  stones 
with  which  the  temple  was  built.  Mark 
xiii.  1.  The  entrance  into  the  temple 
itself  W'as  from  the  cozcrt  of  the  priests, 
by  an  ascent  of  twelve  steps.  The  porch 
in  front  of  the  temple  was  a  hundred 
and  fifty  feet  high,  and  as  many  broad. 
The  open  space  in  this  porch  through 
which  the  temple  was  entered,  was  one 
hundred  and  fifteen  feet  high,  and  thir- 
ty-seven broad,  without  doors  of  any 
sort.  The  appearance  of  this,  built,  as 
it  was,  with  white  marble,  and  deco- 
rated with  plates  of  silver,  from  the 
mount  of  Olives  was  exceedingly  daz- 
zling and  splendid.  Josephus  says,  that 
in  the  rising  of  the  sun  it  reflected  so 
strong  and  dazzling  an  effulgence,  that 
the  eye  of  the  spectator  was  obliged  to 
turn  away.  To  strangers  at  a  distance 
it  appeared  like  a  mountain  covered 
with  SDow,  for  where  it  was  not  deco 
rated  with  plates  of  gold,  it  was  ex- 
tremely white  and  glistening. 

The  temple  itself  was  divided  into 
two  parts  :  the  first,  called  the  sanctuary 
or  holy  place,  was  sixty  feet  in  length, 
sixty  feet  in  height,  and  thirty  feet  ir 
width.  In  this  was  the  golden  candle- 
stick, the  table  of  shew-bread,  and  the 
altar  of  incense.  The  holy  of  holies, 
or  the  77iost  holy  place,  was  thirty  feet 
each  way.  In  the  first  temple,  this 
contained  the  ark  of  the  covenant,  the 
tables  of  the  law,  and  over  the  ark  was 
the  mercy-seat,  and  the  cherubim.  Into 
this  place  no  person  entered  but  the 
high-priest,  and  he  but  once  in  the  year. 
These  two  apartments  were  separated 
only  by  a  vail,  very  costly  and  curiously 
wrought.  It  was  this  vail  which  was 
rent  from  the  top  to  the  bottom  when 
the  Saviour  died.  Matt,  xxvii.  51. 
Around  the  walls  of  the  temple,  pro- 
perly so  called,  was  a  structure  three 
stories  high,  containing  chambers  foi 
the  use  of  the  officers  of  the  tcrnplo. 
The  temple  was  wholly  razed  to  the 
ground  by  the  Romans  nrder  Titui  ajM^ 


A  O.  33.] 


CHAPTRR  XXI. 


237 


Vespasian,  and  was  wholly  destroyed 
according  lo  the  predictions  of  the  Sa- 
viour. See  Notes  on  ch.  xxiv.  2.  The 
Bite  of  it  was  made  like  a  ploughed  field. 
Julian  the  apostate  attempted  to  re- 
build it,  but  the  workmen,  according 
to  his  own  historian,  Ammianus  Mar- 


cellinus,  were  prevented  by  balls  of  fire 
breaking  out  from  the  ground.  See 
VVarburlon's  Divine  Legation  of  Moses. 
Its  site  is  now  occupied  by  the  mosque 
of  Omar,  one  of  the  most  splendid  spe- 
cimens of  Saracenic  architecture  in  the 
world. 


The 


following  is  a  view  of  the  temple  and  its  courts,  as  just  described: 

P     North 


"  [ITo" 


oo  o 
o  oo 


o  oo 


Hhv|!|LEJjiiiiJ||HIErU||;KlKI.    ,  H  l__j^__, 


THlll^l1.ill{ITlKIKIKl7h-m- 


O      ooo 

o 
o 

ooo 

o  oo 
ooo 


oo  o 


ooo 
r>  a 


ooo  __  ►_  o 

Pi 

ooo 

ooo 

O 
ooo 

)        o        o       o_,o      ooo       o  „_  o     o      6      o      o     0    ooo 
>       Or,    o       0  ]H  o     o      opo      o   !ii  o     o     o  1}  o     o     0  I 

,        oK    o       ovo      o       o  K- o      o    ••   o     o      o^'-o      o      o 

I        0        o       o|6|oOooo|{ll°ooooo I 

I'  South  P 

Explanation. 
A  A'tar  of  burnt  offerings. 
B  Holv  placo. 
C  Hnly  of  holies. 
D  D  Pillars  of  Jachin  and  Boaz. 

E  E  E  &c.  Rooms  for  the  use  of  the  Levites:  for  wood,  instruments,  beds,  &x. 
F  F  F  F  Court  of  the  priests. 
G  G  G  G  Court  of  the  Israelites. 
H  Court  of  .he  women. 

I  I  I  I  Court  of  the  Gentiles.  im 

K  K  K  Gates  from  the  court  of  the  Gentiles  to  the  OTurt  of  the  women. 
L  Ascent  from  the  court  of  the  women  to  the  court  of  the  Israelites. 
M  M  M  &;c.  Enclosure  between  the  court  of  the  Israelites  and  that  of  the  priests. 
N  The  beautiful  gate  of  the  temple. 
OOO  Solomon's  porch. 
P  P  P  &c.  Gates  to  the  temple. 

R  R  R  &c.  Porches  or  covered  walks,  supported  by  marble  pillars. 
X  X  X  X  X  Boxes  to  receive  money;  the  treasury.    Mark  xi.  41. 
S  S  S  S  Small  rooms  for  various  uses  in  the  temple. 
V  V  V  V  Space  fifteen  feet  wide  between  the  court  of  the  women  and  the  GeiitUes. 


12.  And  cast  out  them  that  bought  and 
sold  in  the.  temple.  The  place  where 
this  was  done  was  not  the  temple  'tself, 


but  the  outer  court,  or  the  court  of  t?ie 
Gentiles.  This  was  esteemed  the  least 
sac-ed  part  of  the  temple ;  and  the  Jews. 


238 


MATTHEW. 


[A  D  33 


the  money-chanjjers,  ana  the  seats 
of  them  that  sold  doves; 

13  And  said  unto  them,  It  is" 
written,  My  house  shall  be  called 
the  house  of  prayer :  but  ye  have 
made  it  a  den  of*  thieves, 

14  And  the  blind  and  the  lame 
came  to  him  in  the  temple;  and' 
he  healed  them. 

a  Is.56.7.    b  Je.T.ll.    c  Is.SS.C. 

it  seems,  did  not  consider  it  profanation 
to  appropriate  this  to  any  business  in 
any  v/ay  connected  with  the  temple  ser- 
vice. The  things  which  they  bought 
and  sold  were,  at  first,  those  pertaining 
to  the  sacrifices.  It  is  not  improbable, 
however,  that  the  traffic  afterwards  ex- 
tended to  all  kinds  of  merchandise.  It 
gave  rise  to  much  confusion,  noise,  con- 
tention, and  fraud,  and  was  exceedingly 
improper  in  the  temple  of  the  Lord. 
IT  The  tables  of  the  m.07iey-c}iangers.  Ju- 
dea  was  subject  to  the  Romans.  The 
money  in  current  use  was  Roman  coin. 
yet  the  Jewish  law  required  that  every 
man  should  pay  a  tribute  to  the  service 
of  the  sanctuary  of  half  a  shekel.  Ex. 
XXX.  11 — 16.  This  was  a  Jewish  coin; 
and  it  was  required  to  be  paid  in  that 
coin.  It  became,  therefore,  a  matter  of 
convenience  to  have  a  place  where  the 
Eoman  coin  might  be  exchanged  for  the 
Jewish  half-shekel.  This  was  the  pro- 
fessed business  of  these  men.  Of  course 
they  would  demand  a  small  sum  for  the 
exchange ;  and  among  so  many  thou- 
sands as  came  up  to  the  great  feasts,  it 
would  be  a  very  profitable  employment, 
and  one  easily  giving  rise  to  much  fraud 
and  oppression.  If  The  seats  of  them 
that  sold  doves.  Doves  were  required 
to  be  offered  in  sacrifice.  Lev.  xiv.  22. 
Luke  ii.  24.  Yet  it  was  difficult  to 
bring  them  from  the  distant ^arts  of 
Judea.  It  was  found  much*asier  to 
purchase  them  in  Jerusalem.  Hence  it 
became  a  business  to  keep  them  to  sell 
to  those  who  were  required  to  offer  them. 

Mark  adds  (xi.  16),  that  he  would  not 
Buffer  that  any  man  should  carry  any 
vessel  through  the  temple.  That  is, 
probably,  any  of  the  vessels  or  im- 
plements connected  with  the  trafHc  in 
oi'.,  incense,  wine,  &,c.,  that  were  kept 
for  sale  in  the  temple. 

13.  And  said  —  It  is  writlen,  &c. 
This  is  written  in  Isa.  Ivi.  7.     The  first 


15  And  when  lie  chief  priest? 
and  scribes  saw  the  v/onderful 
things  that  he  did,  and  the  children 
crying  in  the  temple,  and  saying, 
Hosanna  "*  to  the  Son  of  David! 
they  were  sore  displeased, 

16  And  said  unto  him,  Hearest 
thou  what  these  say"?  And  Jesus 
saith   unto   them,   Yea :    have    ye 

d  ver.9. 


part  of  this  verse  only  is  quoted  from 
Isaiah.     The  rest  "  but  ye  have  made 
it  a  den  of  thieves,"  was  added  by  Je-        ' 
sus,  denoting  their  abuse  of  the  temple. 
Thieves  and  robbers  live  in  dens  and 
caves.     Judea  was  then  much  infested 
with  them.    In  their  dens  thieves  devise 
and  practise  iniquity.    These  buyers  and 
sellers  imitated  them.     They  made  the        \ 
temple  a  place  of  gain ;  they  cheated  and 
defrauded  ;  they  took  advantage  of  the        ' 
poor,  and  by  their  being  under  a  neces 
sity  of  purchasing  these  articles  for  sa- 
crifice   they    robbed    them,    by   selhnc 
what  they  had  at  an  enormous  price. 

The  following  reasons  may  be  given 
why  this  company  of  buyers  and  sellers 
obeyed  Christ :  1st.  They  were  over- 
awed by  his  authority  ;  and  struck  with 
the  consciousness  that  he  had  a  right  to 
command.  2d.  Their  own  consciences 
reproved  them  ;  they  knew  they  were 
guilty,  and  dared  make  no  resistance. 
3d.  The  people  generally  were  then  on 
the  side  of  Jesus,  beUeving  him  to  be 
the  Messiah.  4th.  It  had  always  been 
the  belief  of  the  Jews  that  a  prophet  had 
a  right  to  change,  regulate,  and  order 
the  various  affairs  relating  to  externa) 
worship.  They  supposed  Jesus  to  be 
such,  and  they  dared  not  resist  him. 

Mark  and  Luke  add,  that  in  conse 
quence  of  this,  the  scribes  and  chief 
priests  attempted  to  put  him  to  death 
Mark  xi.  18,  19.  Luke  xix.  47,  48 
This  they  did  from  envy.  Matt,  xxvil 
18.  He  drew  off  the  people  from  them, 
and  they  envied  and  hated  him.  They 
were  restrained  then  for  fear  of  the 
people  ;  and  this  was  the  reason  why 
they  plotted  secretly  to  put  him  to  dcat*? 
and  why  they  afterwards  so  gladly 
heard  the  proposalsof  the  traitor.  Matt, 
xxvi.  14,  15. 

15,  16.  When  the  chief  priests,  &c. 
The  chief  men  of  the  nation  were  en 
vious  o(  ■/,,-  .o;j  fij'ily.     Thev  could  no' 


A.D.33.J 


CHAPTER  XXI. 


239 


never  read,  Out  "  of  the  mouth  of 
babes  and  sucklings  thou  hast  per- 
fected praise  1 

17  And  he  left  them,  and  went 
out  of  the  city  into  Bethany;  and 
he  lodged  there. 

a  Ps.8.2. 


prevent  it ;  but  being  determined  to  find 
fault,  they  took  occasion  to  do  so  from 
the  shouts  of  the  children.  Men  often 
are  offended  that  children  have  any  thing 
to  do  with  religion,  and  deem  it  very 
improper  that  they  should  rejoice  that 
the  Saviour  lias  come.  Our  Lord  Jesus 
viewed  tliis  subject  differently.  He  saw 
that  it  was  proper  that  they  should  re- 
joice. Thei/  are  hiterested  in  the  con- 
cerns of  religion  ;  and  then,  before  evil 
principles  get  fast  hold  of  their  minds, 
is  a  proper  time  to  love  and  obey  him. 
He  confounded  them  by  appealing  to  a 
text  of  their  own  scriptures.  This  text 
is  found  in  Ps.  viii.  2.  This  quotation 
is  not  made  directly  from  the  Hebrew, 
out  from  the  Greek  translation.  This, 
however,  should  create  no  difficulty. 
The  point  of  the  quotation  was  to  prove 
that  children  might  oiler  praise  to  God. 
This  is  expressed  in  both  the  Hebrew 
and  the  Greek. 

17.  Bethany.  See  Note,  Matt.  xxi.  1. 

19.  Ajid  seeing  a  Jig-tree  in  the  way, 
&c.  This  tree  was  standing  in  the  pub- 
lic road.  It  was,  therefore,  common 
property,  and  any  one  might  lawfully 
use  its  fruit.  Mark  says  (xi.  13) :  "  See- 
ing a  fig-tree  afar  off",  having  leaves,  he 
came,"  &c.  That  is,  not  far  off /ro?« 
the  road  ;  but  seeing  it  at  a  considerable 
distance,  having  leaves  appearing 
healthy  and  luxuriant,  they  presumed 
that  there  would  be  fruit  on  it.  Mark 
says  (xi.  13),  he  came  if  haply  he  might 
find  any  thing  thereon.  That  is,  judg- 
ing from  tlie  appearance  of  the  tree,  it 
was  probahle  that  there  would  be  fruit 
on  if.  We  are  not  to  suppose  that  our 
Lord  was  ignorant  of  the  true  condition 
of  the  tree,  but  he  acted  according  to 
the  appearance  of  things ;  being  a  man 
as  well  as  divine,  he  acted  of  course  as 
men  do  act  in  such  circumstances. 
^  And  found  nothing  thereoii,  hut  leaves 
only.  Mark  (xi.  13)  gives  as  a  reason 
for  this,  that  "  the  time  of  figs  was  not 
yet."  That  is,  the  time  of  gatheri7i" 
the  figs  was  not  yet,  or  had  not  passed. 
('  was  a  time  when  figs  were  ripe,  or 


18  Now  in  the  morning,  as  he 
returned  into  the  city,  he  hungered. 

19  And  '  when  he  saw  '  a  fig- 
tree  in  the  way,  he  came  to  it,  and 
found  nothing  thereon,  but  leaves 
only,  and  said  unto  it.  Let  no  fruil 

6Mar.]1.13.    ^  one  jig-trte. 


fit  to  eat,  or  he  would  not  have  gone  to 
it,  expecting  to  find  them.  But  the 
time  of  gathering  them  had  not  passed, 
and  it  was  to  be  presumed  that  they 
were  still  on  the  tree.  This  took  place 
on  the  week  of  the  passover,  or  in  the 
beginning  of  April.  Figs  in  Palestine 
are  commonly  ripe  at  the  passover. 
The  summer  in  Palestine  begins  in 
I\Iarch,  and  it  is  no  uncommon  thin? 
that  figs  should  be  eatable  in  April,  li 
is  said  that  they  sometimes  produc( 
fruit  the  vear  round. 

Mark  (xi.  12,  13)  says  that  this  took 
place  on  the  morning  of  the  day  on  which 
he  purified  the  temple.  Matthew  would 
lead  us  to  suppose  that  it  was  on  the  day 
following.  Matthew  records  briefly 
what  Mark  records  more  fully.  Mat- 
thew slates  the  fact  that  the  fig-tree 
was  barren  and  withered  away,  without 
regarding  minutely  the  order,  or  the 
circumstances  in  which  the  event  took 
place.  There  is  no  contradiction.  For 
Matthew  does  not  ajl'irm  that  this  took 
place  on  the  morning  after  the  temple 
was  cleansed,  though  he  places  it  in 
that  order.  Nor  does  he  say  that  a  day 
did  not  elapse  after  the  fig-tree  was 
cursed  before  the  disciples  aiscovcred 
that  it  was  withered ;  thougn  he  does 
not  aflirm  that  it  was  so.  Such  circum- 
stantial variations,  where  there  is  no 
positive  contradiction,  go  greatly  to  con- 
firm the  truth  of  a  narrative.  They 
show  that  the  writers  were  honest  men, 
and  did  not  conspire  to  deceive  the 
world.  IT  And  said  unto  it,  Let  no  fruit 
grow  on  thee,  &c.  Mark  calls  this 
cursing  the  tree  (ch.  xi.  21).  Tlie  word 
curse  does  not  imply  here  anger,  or  dis- 
appointment, or  malice.  It  means  only 
devoting  to  this  destruction,  or  this  v.i- 
thering  away.  All  the  curse  that  was 
pronounced,  was  in  the  words  that  no 
fruit  should  grow  on  it.  The  Jews  used 
the  word  curse,  not  as  always  implying 
wrath,  and  anger,  but  to  devote  to  death, 
or  to  any  kind  of  destruction.  Heb.  vi, 
8.  It  has  been  common  ly  thought  thai 
he  did  this  to  denote  the  euddcii  wither 


S40 


MA^ITHEW. 


[A.  D.  33 


grow  on  thee  henceforward  for  ever. 
And  presently  the  fig-tree  withered 
"  away. 

20  And  when  the  disciples  saw  z7, 
they  marvelled,  saying,  How  soon 
is  the  fig-tree  withered  away  ! 

21  Jesos  answered  and  said  unto 
them.  Verily  I  say  unto  you.  If*  ye 
have  faith,  and  donht  not,  ye  shall 
not  only  do  this  which  is  done  to  the 
fig-tree,  but  also  if  ye  shall  say  unto 
this  mountain,  Be  thou  removed,  "^ 
and  be  thou  cast  into  the  sea,  it  shall 
be  done. 

22  And  all  things  whatsoever  ye 
aJudel2.     6  c.17.20.  Lu.17.6.  Ja.l.G.    cc. 

8.12. 


ing  away,  or  destruction  of  the  Jewish 
people.  They,  like  the  fig-tree,  pro- 
mised fair.  That  was  full  of  leaves, 
and  they  full  of  professions.  Yet  both 
were  equally  barren.  And  as  that  was 
destroyed,  so  were  they  soon  to  be.  It 
is  certain  that  this  would  be  a  good  iL- 
lustration  of  the  destruction  of  the  Jew- 
ish people  ;  but  there  is  not  the  least 
evidence  that  our  Saviour  intended  it 
as  such ;  and  without  such  evidence, 
we  have  no  right  to  say  that  that  was 
its  meaning.  If  And  ■presently  the  fig- 
tree  withered  away.  That  is,  before 
another  day.  See  Mark.  It  is  proba- 
ble that  they  were  passing  directly  on- 
vv'ard,  and  did  not  stop  then  to  consider 
it.  Matthew  does  not  affirm  that  it 
withered  away  in  their  presence,  and 
Mark  affirms  that  they  made  the  dis- 
covery on  the  morning  after  it  was 
"  cursed." 

20.  And  when  the  disciples  saw  it. 
That  is,  on  the  morning  following  that 
on  which  it  was  cursed.  Mark  -\i.  20. 
IT  They  marvelled,  saying,  &c.  Peter 
said  this.  Mark  .xi.  21.  Matthew  means 
only  to  say  that  this  was  said  to  him  ; 
Mark  tells  us  which  one  of  them  said  it. 

21.  Jeswi  answered  and  said,  &c. 
Jesus  took  occasion  from  this  to  esta- 
blish their  faith  in  God.  Mark  .xi.  22. 
lie  told  them  that  any  difficulty  could 
be  removed  by  faith.  To  remove  a 
mountain,  denotes  the  power  of  over- 
coming any  difficulty.  The  phrase  was 
so  uspd  by  the  Jews.  There  is  no  doubt 
that  this  was  literally  true,  that  if  they 
had  the  faith  of  miracles ,  they  cotdd  re- 
Wove  tne  mountain  before  thrm — the 


shall  ask  '^  in  prayer,  believing,  yo 
shall  receive. 

23  And  '  when  he  was  come  intc 
the  temple,  the  chief  priests  and  the 
elders  of  the  people  came  unto  him 
as  he  was  teaching,  and  said,  By  i 
what  authority  doest  thou  these 
things  ■?  and  who  gave  thee  thia 
authority  1 

24  And  Jesus  answered  and  said 
unto  them,  I  also  will  ask  you  one 
thing,  which  if  ye  tell  me,  I  in  like 
wise  will  tell  you  by  what  authority 
I  do  these  things. 

25  The  baptism  of  John,  whence 
rfc.7.7.   Mar.11.24.    Ja.5.16.   lJno.3.22.  5. 

14.      eMar.11.27.   Lu.20.1.     /Es.2.14. 

mount  of  Olives — for  this  was  as  easy 
for  God  to  do  by  them  as  to  heal  the 
sick,  or  raise  the  dead.  But  he  rather 
referred,  probably,  to  the  difficulties 
and  trials  which  they  would  be  called 
to  endure  in  preaching  the  gospel. 

22.  A?idall  things,  &c.  He  adds  an 
encouragement  for  them  to  pray,  as- 
suring them  that  they  should  have  ail 
things  which  they  asked.  This  promise 
was  evidently  a  special  one,  given  to 
them  in  regard  to  working  miracles. 
To  them  it  was  true.  But  it  is  mani- 
fest that  we  have  no  right  to  apply  this 
promise  to  ourselves.  It  was  designed 
specially  for  the  apostles  ;  nor  have  we 
a  right  to  turn  it  from  its  original  mean- 
ing. 

23—27.  See  also  Mark  xi.  27—33 
Luke  XX.  1 — 9. 

23.  When  he  was  come  into  the  temple. 
That  is,  probably,  into  the  inner  court ; 
the  court  of  the  IsraeUtes.  They  took 
this  opportunity  when  he  was  not  sur- 
rounded by  the  multitude.  "^  By  what 
authority,  &c.  There  was  a  show  of 
propriety  in  this  question.  He  was 
making  great  changes  in  the  afi'airs  of 
the  temple,  and  they  claimed  the  right 
to  know  why  this  was  done,  contrary  to 
their  permission.  He  was  not  a.  priest ,. 
he  had  no  civil  or  ecclesiastical  authority 
as  a  Jew.  It  was  sufficient  authority, 
indeed,  that  he  came  as  a  prophet,  and 
worked  miracles.  But  they  professed 
not  to  be  satisfied  with  that.  ^  These 
things.  The  things  which  lie  iiad  jus' 
done,  in  overturning  the  seats  of  those 
that  were  engaged  in  traffic.     Ver.  12 

24.  25.     And    Tesu:    answered,    &<.. 


A.  D.  33.1 


CHAPTER  XXI. 


241 


was  it !  from  heaven  or  of  men  1 
And  they  reasoned  with  themselves, 
sayino^,  If  we  shall  say,  From  hea- 
ven ;  he  will  say  unto  us,  Why  did 
ye  not  then  believe  h'lml 

26  But  if  we  shall  say,  Of  men  ; 
we  fear  the  people ;  for  "  all  hold 
Johi'  as  a  prophet. 

2"/  And  they  answered  Jesus,  and 
said,  Wf)  cannot  tell.  And  he  said 
unto  them,  Neither  tell  I  you  by 
what  authority  I  do  these  things. 

28  But  what  think  ye  1  A  certain 
''  man  had  two  sons  ;  and  he  came 
to  the  first,  and  said.  Son,  go  work 
to-day  in  my  vineyard. 

ac.14.5.      6Lu.l5.n,&c. 

Jesus  was  under  no  obligation  to  give 
them  an  answer.  They  well  knew  by 
what  authority  he  did  this.  He  had  not 
concealed  his  power  in  working  mira- 
cles, and  had  not  kept  back  the  know- 
ledge that  he  was  the  Messiah.  He 
therefore  referred  them  to  a  similar  case 
— that  of  John  the  Baptist.  He  knew 
the  estimation  in  which  Jolin  was  held 
by  the  people.  He  took  the  wise  in 
their  own  craftiness.  Whatever  an- 
swer they  gave,  he  knew  they  would 
convict  themselves.  And  so  they  saw, 
when  they  looked  at  the  question.  They 
reasoned  correctly.  If  they  said,  "From 
heaven,"  he  would  directly  ask  why 
they  did  not  believe  him.  They  pro- 
fessed to  hear  all  the  prophets.  If  they 
said,   "of  men,"   their  reputation  was 

fone,  for  ail  the  people  believed  that 
ohn  was  a  prophet.  ^  The  baptism 
of  John.  For  an  account  of  this,  see 
Matt.  iii.  The  word  baptism  here  pro- 
bably includes  all  his  work.  Tliis  was 
his  principal  employment ;  and  hence 
he  was  called  the  Baptist,  or  the  Bap- 
tizer.  But  our  Saviour's  question  refers 
to  his  whole  ministry. — '  The  mi?iistry  of 
John,  his  baptism,  preaching,  prophecies 
-was  it  from  God,  or  not  ?'  If  it  was, 
then  the  inference  was  clear  that  Jesus 
Nvas  the  Messiah  ;  and  then  they  might 
easily  know  by  what  authority  he  did 
those  things.  ^  Fromheaveii.  By  divine 
authority,  or  by  the  command  of  God. 
"^ From  men.      By  human  authority.. 

26.    We  fear  the  people.     They  feared 
that    the    people    would    stone    them. 
'Luke.)    Such  an  unpopular  sentiment 
2' 


29  He  answered  and  said,  I  will 
not ;  but  afterward  '  he  repented, 
and  went. 

30  And  he  came  to  the  second, 
and  said  likewise.  And  he  an- 
swered and  said,  I  go,  sir;  and 
went  not. 

31  Whether  of  them  twain  did 
the  will  of  his  father'?  They  say 
unto  him.  The  first.  Jesus  saith 
unto  them,  Verily  I  say  unto  you, 
that  the  publicans  and  the  harlots 
go  into  the  kingdom  of  God  before 
you. 

32  For  John  came  unto  you  in 
the  way  of  righteousness,   and   ye 

c2Ch.33.12,13.   lCor.6.11.   Ep.2.1-13. 


as  to  profess  that  all  that  John  did  was 
imposture,  would  have  probably  ended 
in  tumult,  perhaps  in  their  death. 

27.  Tl^e  cannot  tell.  This  was  a  di- 
rect falsehood.  They  could  have  told  ; 
and  it  should  have  been,  we  xvill  not 
tell.  There  was  no  reason  but  that 
why  they  did  not  tell.  The  reason 
probably  why  they  would  not  acknow- 
ledge that  John  was  a  prophet,  was 
that  if  they  did,  they  saw  he  could 
easily  show  them  by  what  authority  he 
did  those  things;  i.  e.,  as  Messiah. 
John  predicted  him,  pointed  him  out, 
baptized  him,  came  as  his  forerunner, 
to  fulfil  the  prophecies.  If  they  ac- 
knowledged one,  they  must  the  other. 
In  this  way  our  Saviour  was  about  to 
lead  these  crafty  men  to  answer  their 
own  question,  to  their  own  confusion, 
about  his  authority.  They  saw  this ; 
and  having  given  them  a  sufficient  an- 
swer, there  was  no  need  of  stating  any 
thing  further. 

28—32.  But  what  think  ye?  A  way 
of  speaking  designed  to  direct  them 
particularly  to  what  he  was  saying^,  tliat 
they  might  be  self-convicted.  "  Two 
sofis.  By  those  two  sons  our  Lord  in- 
tends to  represent  the  conduct  of  the 
Jews,  and  that  of  the  publicans  and 
sinners.  "^  In  my  vineyard.  See  Note 
on  ver.  33.  To  work  in  the  vineyard 
here  represents  the  work  which  God 
requires  man  to  do.  ^  I  will  not.  This 
had  been  the  language  of  the  pubh 
cans  and  wicked  men.  They  refused 
at  first,  and  did  not  profess  to  be  willing 
to  go     IT  liepented.   Changed  his  mintT 


242 


MATTHEW. 


[A.D.  U 


believed  him  not ;  but  the  publicans 
»  and  the  harlots  *  believed  him : 
and  ye,  when  ye  had  seen  it,  re- 
pented not  "afterward,  that  ye  might 
believe  him 

33  Hear  another  parable  :  There 
was  a  certain  householder,   which 

s  Lu.3.12.      b  Lu  7.37,&;c.    c  Ke.2.21. 


Afterwards,  at  the  preaching  of  John 
and  Christ,  the  publicans — the  wicked 
— repented,  and  obeyed.  If  The  second 
— said,  I  go,  sir  :  and  went  7iot.  This 
represented  the  conduct  of  the  scribes 
and  Pharisees — rprofessing  to  obey  God; 
observing  the  external  rites  of  religion  ; 
but  opposed  really  to  the  kingdom  of 
God,  and  about  to  put  his  Son  to  death. 
IT  Whether  of  them  tivain,  &c.  Which 
of  the  two.  TT  They  say  unto  him,  The 
first.  This  answer  was  correct.  But 
It  is  strange  that  they  did  not  perceive 
that  it  condemned  themselves.  IT  Go 
into  the  kingdom  of  God.  Become 
Christians,  or  more  readily  follow  the 
Saviour.  See  Note,  Matt.  iii.  2.  IT  Be- 
foi-e  you.  Rather  than  you'.  They 
are  more  likely  to  do  it  than  you.  You 
are  self-righteous,  self-willed,  and  ob- 
stinate. Many  of  them  had  believed,  but 
you  have  not.  IT  John  came  in  the  way 
of  righteousness.  That  is,  in  the  right 
way,  or  teaching  the  way  to  be  righte- 
ous ;  to  wii  by  repentance.  Publicans 
and  harlots  heard  him,  and  became 
righteous,  but  they  did  not.  They  saw 
it,  but  as  in  a  thousand  other  cases,  it 
did  not  produce  the  proper  effect  on  them, 
and  they  would  not  repent. 

33 — 16.  The  parable  of  the  vineyard. 
This  is  also  recorded  in  Mark  xii.  1  — 
12.   Luke  xx.  9—19. 

33.  Hear  another  paraMe.  See  Note, 
Matt.  xiii.  3.  ^  A  certain  householder. 
Note,  Matt.  xx.  1.  "^  Planted,  a  vine- 
yard. A  place  for  the  cultivation  of 
grapes.  It  is  often  used  to  represent 
the  church  of  God,  as  a  place  cultivated 
and  valuable.  Judea  was  favorable  to 
vines,  and  the  figure  is  freqtiently  used, 
therefore,  in  the  sacred  writers.  See 
IVIatt.  XX.  1.  It  is  used  here  to  repre- 
sent the  Jewish  people  :  the  people 
chosen  of  the  Lord,  cultivated  with 
care,  and  signally  favored  ;  or  perhaps 
more  definitely,  the  city  of  Jerusalem. 
^  Hedged  it  round  about.  This  means, 
he  indoaed  it,  either  with  a  fence  of 


''planted  a  viieyar^,  and  hedsfcd  h 
round  about,  and  digged  a  wine- 
press in  it,  and  built  a  tower,  and 
let  it  out  to  husbandmen,  and  went 
into  a  far  country  : 

34  And   when    the   time   of   the 
fruit  drew  near,  he  sent  his  servants 

dPs.80.8-16.   Ca.8.11,12.   Is.5.1-7.   ,Ie.2.21 
Mar.12.1.   Lu.20.9.&c. 

wood  or  stone,  or  more  probably  with 
thorns,  thick-set  and  growing,  a  com- 
mon way  of  inclosing  fields  in  Judea, 
as  it  is  in  England.  11  And  digged  a 
wine-press  in  it.  Mark  says,  digged  a 
place  for  the  wine  fat.  This  should 
have  been  so  rendered  in  Matthew. 
The  original  word  does  not  mean  the 
press  in  which  the  grapes  were  trodden, 
but  the  vat,  or  large  cistern  into  which 
the  wine  ran.  This  was  commonly 
made  by  digging  into  the  side  of  a  hill. 
The  wine-press  was  made  of  two  recep- 
tacles. The  upper  one,  in  Persia  at  pre- 
sent, is  about  eight  feet  square,  and  four 
feet  high.  In  this  the  grapes  are  thrown, 
and  trodden  by  men,  and  the  juice  runs 
into  the  large  receptacle,  or  cistern  be- 
low. See  Notes  on  Isa.  Ixiii.  2,  3.  f^jid 
built  a  tower.  See  also  Isa.  v.  2.  In 
eastern  countries  at  present  these  tow- 
ers are  often  eighty  feet  high,  and  thirty 
feet  square.  I'hey  were  ior  the  keep- 
ers who  defended  the  vineyard  from 
thieves  and  animals,  especially  from 
foxes.  Cant.  i.  6  ;  ii,  15.  "^  And  let  it 
out,  &LC.  This  was  not  an  uncommon 
thing.  Vineyards  were  ofien  planted 
to  be  let  out  for  profit.  IT  Into  a  far 
country.  This  means,  in  the  original, 
only  that  he  departed  from  them.  It 
docs  not  mean  that  he  went  out  of  the 
land.  Luke  adds,  "for  a  long  time." 
That  is,  as  appears,  till  the  time  of  the 
fruit ;  perhaps  for  a  year.  This  vine- 
yard denotes  doubtless  the  Jewish  peo 
pie,  or  Jerusalem.  But  these  circum- 
stances are  not  to  be  particularly  ex- 
plained. They  serve  to  keep  up  the 
story.  They  denote  in  ge7ieral  that 
God  had  taken  proper  care  of  his  vine- 
yard ;  i.  e.  his  people :  but  beyond  that 
we  cannot  affirm  that  these  circum- 
stances, of  building  the  tower,  &c., 
mean  any  particular  thing,  for  he  has 
not  told  us  that  they  do.  And  where 
he  has  not  explained  them,  we  have  no 
right  to  attempt  it. 
34.    A7id  when  th".  time  of  the  fruit 


A. D.  33. 


CHAPTER  XXI. 


243 


•  to  the  husoandmen,  that  they  might 
receive  the  fruits  of  it. 

35  And  *  the  husbandmen  took 
his  servants,  and  beat  one,  and  kill- 
ed another,  and  stoned  another. 

36  Again,  he  sent  other  servants 
more  than  the  first :  and  they  did 
unto  them  likewise. 

37  But,  last  of  all,  he  sent  unto 
<i2Ki.l7.ia,&c.        ft2Ch.36.16.     Ne.9.26. 

Je.25.:i--.  c.5.12.  23.34-37.  Ac.7.52.  1  Th.2. 
15.   He.ll.3t5,37.    Re.6.9. 

drew  near,  &,c.  The  time  of  gathering 
the  friiit.  The  vineyard  was  let  out, 
probably  for  a  part  ol  the  fruit,  and  the 
owner  sent  to  receive  the  part  that  was 
Iris.  II  Sent  his  servants.  These  doubt- 
less represent  the  prophets  sent  to  the 
Jewish  people. 

35.  And  beat  one.  The  word  here 
translated  beat,  properly  means  \ojlay, 
or  to  take  off  the  skin.  Hence  to  beat, 
or  to  whip,  so  that  the  skin  in  many 
places  is  taken  off.  li^  And  hilled  an- 
other. Isaiah  is  said  to  have  been  put 
to  death  by  sawing  him  asunder.  See 
Luke  .xiii.  34.  Heb.  xi.  37.  1  Sam.  xxii. 

18.  1  Kings  xix.  10.  ^  And  stoned  an- 
other. This  was  among  the  Jews  a 
common  way  of  punishment.  Deut. 
xiii.  10 ;  xvii.  7.  Josh.  vii.  25.  Espe- 
cially was  this  the  case  in  times  of  po- 
pular tumult,  and  of  sudden  indignation 
among  the  people.    Acts  vii.  5S ;  xiv. 

19.  John  viii.  59;  x.  31.  This  does 
not  imply  of  necessity  that  those  who 
were  stoned  died,  but  they  might  be 
only  severely  wounded.  Mark  says, 
"at  him  they  cast  stones  and  wound- 
ed him  in  the  head,  and  sent  him 
away,"  &c. 

There  is  a  little  variation  in  the  cir- 
cumstances, as  mentioned  by  Matthew, 
and  by  Mark  and  Luke ;  but  the  sub- 
stance is  the  same.  Mark  and  Luke 
are  more  particular,  and  state  the  order 
in  which  the  servants  were  sent  one  af- 
ter another.  They  all  denote  the  deal- 
ing of  the  people  of  Israel  towards  the 
prophets.  All  these  things  had  been 
done  to  them.  See  Heb.  xi.  37.  Jer. 
xhv.  4,  5,  6.  2  Chron.  xxxvi.  16.  Neh. 
ix.  26.  2  Chron.  xxiv.  20,  21. 

37.  Lastofall,  &i,c.  Mark  idds,  that 
this  was  an  only  son,  greatly  beloved. 
This  beautifully  and  most  tenderly  ex- 
hibits the  love  of  God,  in  sending  his 
only  Son,  Jesus  Christ,  into  the  world 


them    his   son,   saying,  They  will 
reverence  my  son. 

38  But  when  the  husbandmen 
saw  the  son,  they  said  among  them- 
selves, This  is  the  heir:  'come,  let 
us  kill  him,  and  let  us  seize  on  his 
inheritance. 

39  And  they  ^  caught  him,  and 
cast  him  out  of  the  vineyard,  and 
slew  him. 

i:He.l.l,2.      d  Ac.2.23.   4.25-27. 


to  die  for  men.  Long  had  he  sent  the 
prophets,  and  they  had  been  persecuted 
and  slain.  There  was  no  use  in  send- 
ing any  more  prophets  to  the  people. 
They  had  done  all  they  could  do.  God 
had  one  only-begotten  and  well-beloved 
Son,  whom  he  might  send  into  the 
world,  and  whom  the  world  ought  to 
reverence,  even  as  they  should  the  Fa- 
ther. John  V.  23.  To  reverence,  de- 
notes honor,  esteem,  deference  —  that 
feeling  which  we  have  in  the  presence 
of  one  greatly  our  superior;  —  to  give 
such  a  person,  in  our  feehngs  aiid  by  our 
deportment,  the  honor  which  is  due  to 
his  rank  and  character.  God  is  often 
represented  in  the  Bible  as  giving  his 
Son,  his  only-begotten  and  well-beloved 
Son,  for  a  lost  world.  John  iii.  16,  17. 
1  John  iv.  9,  14.  Rom.  viii.  3,  32.  Gal. 
iv.  4. 

38.  But  when  the  husbandmen,  &,c. 
They  determined  to  kill  him,  and  as  he 
was  the  only  son,  they  supposed  they 
could  easily  seize  on  the  property.  It 
was  rented  to  them,  was  in  their  pos- 
session, and  they  resolved  to  keep  it. 
This  circumstance  has  probably  no  re- 
ference to  any  particular  conduct  of  the 
Jews,  but  is  thrown  in  to  keep  up  the 
story,  and  fill  up  the  narrative.  An  hcii 
is  one  who  succeeds  to  an  estate,  com- 
monly a  son  ;  an  inheritance  is  what  an 
heir  receives. 

39.  And  they  caught  him.  &-C.  This 
refers  to  the  conduct  of  the  Jews  in 
putting  the  Saviour  to  death.  So  they 
understood  it.  Vcr.  45.  The  Jews  put 
him  to  death,  afier  they  had  persecuted 
and  slain  the  prophets.  This  was  done 
by  giving  him  into  the  hands  of  the  Ro- 
mans, and  seeking  his  crucifixion.  Matt. 
xxvii.  20  —  25.  Acts  ii.  23  ;  vii.  51,  52 
^  And  cast  him  out  of  the  vineyard. 
The  vineyard  in  this  parable  may  re- 
present Jerusalem.     Jftsus  was  crua- 


M4 


lilATTHEW. 


[A.  D.  33 


40  Wljen  the  Lord  therefore  of 
the  vineyard  cometh,  what  will  he 
do  unto  those  husbandmen  1 

41  They  say  unto  him,  He  will 
miserably  destroy  "  those  wicked 
men,  and  let  out  his  vineyard  unto 
other  *  husbandmen,  which  shall 
render  him  the  fruits  in  their  sea- 
sons. 

42  Jesus   saith   unto  them,   Did 


a  Ps.2.4,5,9.   Zec.12.2. 
26.  11.11. 


6Lu.21.24.   Ro.9. 


fied  out  of  Jerusalem,  on  mount  Cal- 
vary.    Luke  xxiii.  33. 

40.  When  the  Lord  therefore,  &c. 
Jesus  then  asked  them  a  question  about 
the  proper  way  of  dealing  with  those 
men.  The  design  of  asking  them  this 
question  was  that  they  might  condemn 
themselves,  and  admit  the  justice  of  the 
punishment  that  was  soon  coming  upon 
them. 

41  They  say,  &c.  They  answered 
accoiding  as  they  knew  men  would  act, 
and  would  act  justly  in  doing  it.  He 
would  take  away  their  privileges  and 
confer  them  on  others.  This  was  the 
answer  which  Jesus  wished.  It  was  so 
clear,  that  they  could  not  answer  other- 
wise. He  wished  to  show  them  the 
justice  of  taking  away  their  national 
privileges,  and  punishing  them  in  the 
destruction  of  their  city  and  nation. 
Had  he  stated  this  at  first,  they  would 
not  have  heard  him.  He,  however,  by 
a  parable  led  them  along  to  slate  them- 
selves the  very  truth  which  he  wished  to 
communicate,  and  they  had  then  no- 
thing to  answer.  They  did  not,  how- 
ever, yet  see  the  bearing  of  what  they 
had  admitted. 

42,  43.  Jesus  saith,  &c.  Jesus,  hav- 
ing led  them  to  admit  the  justice  of  the 
great  principle  on  which  God  was  about 
to  act  towards  them,  proceeds  to  apply 
it  by  a  te.xt  of  scripture,  declaring  that 
this  very  thing  which  they  admitted  in 
the  case  of  the  hushandmen,  had  been 
predicted  respecting  themselves.     This 

?assago  is  found  in  Ps.  c.wiii.  22,  23. 
t  was  first  applicable  to  David  ;  but  no 
less  to  Jesus.  If  The  stone.  The  figure 
is  taken  from  building  a  house.  The 
principal  stone  for  size  and  beauty  is 
'lifU  commonly  laid  as  the  corner-stone. 
'  Which  the  builders  rejected.  On  ac- 
count of  its  want  of  beauty,  or  size,  it 


ye  never  read  in  the  scriptures.  The 
'  stone  which  the  builders  rejected, 
the  same  is  become  the  head  of  the 
corner :  this  is  the  Lord's  doing, 
and  it  is  marvellous  in  our  eyes  ] 

43  Therefore  say  I  unto  you.  The 
kingdom  "*  of  God    shall   be   taker 
from  you,  and  given  to  a  nation 
brinfring  forth  the  fruits  thereof. 


(;Ps.l]8.22.    Is.28.16.   1  Pe.2.6,7. 
.      e  1  Cor.  13.2. 


d  Is.28 


was  laid  aside,  or  deemed  unfit  to  be  a 
corner-stone.  This  represents  the  Lord 
Jesus,  proposed  to  the  Jews  as  the 
foundation,  or  corner-stone  on  which  to 
build  the  church :  rejected  by  them  — 
the  builders  —  on  account  of  his  want 
of  comeliness  or  beauty  ;  i.  e.,  of  what 
they  esteemed  to  be  comely  or  desira- 
ble. Isa.  liii.  2,  3.  IT  The  same  is  he 
come,  &c.  Though  rejected  by  them, 
yet  God  chose  him,  and  made  him  the 
foundation  of  the  church.  Christ  is 
often  compared  to  a  stone,  a  corner- 
stone, a  tried,  i.  e.,  a.  sure,  firm  founda- 
tion— all  in  allusion  to  the  custom  of 
building.  Acts  iv.  11.  Rom.  Lv.  33. 
Eph.  ii.  20.  1  Pet.  ii.  7.  ^  Lord's  do- 
ing. The  appointment  of  Jesus  of 
Nazereth  to  be  the  foundation  of  the 
church,  is  by  miracle  and  prophecy 
proved  to  be  the  work  of  God.  IF  Mar- 
vellous in  our  eyes.  Wonderful  in  the 
sight  of  his  people.  An  object  of  gra- 
titude and  admiration.  That  he  should 
select  his  only  Son ;  that  he  should 
stoop  so  low,  be  despised,  rejected,  and 
put  to  death  ;  that  God  should  raise 
him  up,  and  build  a  church  on  this 
foundation,  embracing  the  Gentile  as 
well  as  the  Jew,  and  spreading  through 
all  the  world,  is  a  subject  of  wonder 
and  praise  to  all  the  redeemed. 

43.  The  hingdom  of  God,  &.c.  Jesus 
applies  the  parable  to  them — the  Jews. 
They  had  been  the  children  of  the  king 
dom,  or  under  the  reign  of  God  ;  having 
his  law,  and  acknowledging  him  as 
King.  They  had  been  his  chosen  and 
peculiar  people.  But  he  says  that  now 
this  privilege  sliould  be  taken  away, 
and  they  cease  to  be  the  peculiar  peo- 
ple of  God  ;  and  the  blessing  should  be 
given  to  a  nation  who  would  bring 
forth  the  fruits  thereof,  or  be  righteous, 
that  is,  to  the  Gentiles.   Acta  xxviii.  28 


A   £).33.] 


CHAPTER  XXI. 


245 


44  And  whosoever  shall  fall  "  on 
this  stone  shall  be  broken  :  but  on 
whomsoever  it  shall  fall,  it  *  will 
grind  him  to  powder. 

45  And  when  the  chief  priests 
and  Pharisees  had  heard  his  para- 

a  Is.8.l4,15.      b  He.2.2,3. 


44.  IVhcsoever  shall  fall,  &c.  There 
is  an  allusion  here  doubtless,  to  Isa.  viii. 
14,  15.  Having  made  an  allusion  to 
himPelf  as  a  Stone,  or  a  Rock  (v.  42),  he 
proceeds  to  state  the  consequences  of 
coming  in  contact  with  it.  He  that  falls 
upon  it,  shall  be  broken  :  he  that  runs 
against  it — a  corner-stone,  standing  out 
from  the  other  parts  of  the  foundation 
—  shall  be  injured,  or  broken  in  his 
hmbs,  or  body.  He  that  is  offended 
with  my  being  the  foundation,  or  that 
opposes  me,  shall,  by  the  act,  injure 
himself;  make  himself  miserable  by  so 
doing,  even  were  there  nothing  farther. 
But  there  is  something  farther.  If  On 
whomsoever  it  shall  fall,  it  will  grind 
him  to  powder.  That  is,  in  the  original, 
will  reduce  him  to  dust,  so  that  it  may 
be  scattered  by  the  winds.  There  is  an 
allusion  here,  doubtless,  to  the  custom 
of  stoning  as  a  punishment  among  the 
Jews.  A  scaffold  was  erected,  twice 
the  height  of  the  man  to  be  stoned. 
Standing  on  its  edge,  he  was  violently 
struck  off  by  one  of  the  witnesses  ;  if 
he  died  by  the  blow  and  the  fall,  noth- 
ing farther  was  done  ;  if  not,  a  heavy 
stone  was  thrown  down  on  him,  which 
at  once  killed  him.  So  the  Saviour 
speaks  of  ihc  falling  of  the  stone  on  his 
enemies.  They  who  oppose  him,  re- 
ject him,  and  continue  impenitent,  shall 
be  crushed  by  him  in  the  day  of  judg- 
ment, and  perish  forever. 

45,  4G.  Tliey  at  last  perceived  that 
he  spoke  of  them,  and  would  have 
gratified  their  malice  at  once,  but  they 
feared  the  people. 

REJMARKS. 

1st.  Jesus  is  omniscient,  and  sees  and 
knows  all  things.    Ver.  2. 

2d.  It  is  our  dity  to  obey  the  Lord 
Jesus,  and  to  do  ;t  at  once.  Ver.  3. 
When  he  command's,  there  should  be 
no  delay.  What  he  orders  is  right ; 
nnd  we  should  not  hesitate  or  deliberate 
about  it. 

3d.  Especially  is  this  the  case  where 
he  is  to  be  honored,  as  he  was  on  this 
occasion.  Vs.  3,  8.  If  it  was  for  our 
21* 


hies,  they  perceived  that  he  ."^pake 
of  them. 

46  But  when  they  sought  to  lay 
hands  on  him,  they  feared  the  mul- 
titude, because  they  '  took  him  for 
a  prophet. 

e  Lu.7.16.    Jno.7.40. 

interest  or  honor  only  that  we  obeyed 
him,  it  would  be  of  less  consequence. 
But  our  obedience  will  honor  him;  and 
we  should  seek  that  honor  by  any 
sacrifice  or  self-denial. 

4th.  We  should  be  wilHng  to  give  up 
our  property  to  honor  the  Lord  Jesus. 
Ver.  3.  He  has  a  right  to  it.  If  given 
to  spread  the  gospel,  it  goes  as  tliis  did, 
to  increase  "  the  triumphs  of  our 
King."  We  should  be  willing  to  give 
our  wealth,  that  he  might  "  gird  on  his 
sword,"  and  "  ride  prosperously  among 
the  heathen."  Every  one  saved  among 
the  heathen,  by  sending  the  gospel  to 
them,  will  be  for  the  honor  of  Jesus. 
They  will  go  to  swell  his  train,  when 
he  shall  enter  triumphantly  into  his 
kingdom  at  the  day  of  judgment. 

5th.  It  is  our  duty  to  honor  him.  Vs. 
7 — 9.  He  is  King  of  Zion.  He  is  Lord 
of  all.  He  reigns,  and  shall  always 
reign. 

"Sinners!  whose  love  can  ne'er  forget 
Tlie  wormwood  and  the  gall. 
Go  spread  your  trophies  at  his  feet. 
And  crown  him  Lord  of  all. 

ye  chosen  seed  of  Israel's  race; 

Ve  ransomed  from  the  fall ; 
Hail  him  who  saves  you  by  his  grace. 

And  crown  liim  Lord  of  all. 

Let  every  kindred,  every  tribe. 

On  this  terrestrial  ball, 
To  him  all  majesty  ascribe, 

And  crown  him  Lord  of  all." 

6th.  Children  should  also  honor  him, 
and  shout  hosanna  to  him.  Ver.  15. 
The  chief  priests  and  scribes,  in  the 
time  of  our  Saviour,  were  displeased 
that  they  did  it ;  and  many  of  the  great, 
and  many  formal  professors,  since, 
have  been  displeased  that  children 
should  profess  to  love  and  honor  Jesua. 
They  have  opposed  Sunday  schools, 
and  opposed  the  praying  ot  children, 
and  opposed  their  singing  to  his  praise, 
and  opposed  their  giving  their  money 
to  spread  his  gospel.  But  Jesus  loves 
such  praise  and  such  fervice.      The 


^46 


MATTHEW. 


[A.  D.  33 


mouths  0/  babes  and  sucklings  should 
be  taught  to  speak  his  name ;  and 
whatever  the  world  may  say,  whatever 
the  proud,  the  rich,  or  the  formal  may 
say,  children  should  seek  him  early, 
and  give  their  first  years  to  him.  He 
loves  their  praises.  Perhaps  few  of  all 
the  songs  of  thanksgiving  are  so  pleas- 
ant to  his  ear,  as  the  hosannas  of  a  Sab- 
bath-school. 

7th.  We  have  here  a  view  of  the 
fflory  of  Jesus.  Vs.  9—11.  Though 
numble,  yet  he  was  King.  Though 
most  of  his  life  unhonored,  yet  once  he 
had  the  honors  of  his  station  rendered 
to  him,  and  entered  the  city  of  his  fa- 
ther David  as  a  til.imphant  King  of 
Zion.  He  will  be  yei  tore  honored. 
He  will  come  with  all  his  iaints,  with 
the  glory  of  his  Father,  and  with  his 
holy  angels.  There  we  shall  be.  And 
then  we  should  be  prepared  to  join  with 
.he  vast  host  in  sliouting  hosanna  to  the 
returning  King  of  Zion. 

8th.  Yet  amidst  all  these  honors  he 
was  meek  and  lowly.  Ver.  5.  Others 
would  have  been  proud,  and  lifted  up. 
But  he  was  always  meek.  His  heart 
was  not  proud.  He  is  the  only  one  of 
kings,  that  could  bear  triumph  and  ho- 
nors without  being  lifted  up  by  it,  and 
made  proud. 

9th.  Yet  amidst  all  his  triumphs,  he 
wept  over  Jerusalem.  (Luke.)  No 
king,  no  conqueror,  ever  before  showed 
compassion  like  this.  Men  weep  when 
they  are  afflicted,  or  are  poor  and  needy, 
but  what  prince  has  ever,  in  the  mo- 
ment of  his  triumph,  wept  over  the 
miseries  and  dangers  of  his  subjects  ? 
Not  an  instance  can  be  found  in  all 
history  where  an  earthly  conqueror 
ever  showed  compassion  hke  this.  So 
Tesus  has  still  compassion  over  blind, 
ruined,  wretched  man.  Amidst  all  the 
triumphs  of  the  gospel  he  does  not  for- 
get those  who  are  yet  in  their  sins,  but 
stretches  out  his  arms  to  welcome  them 
to  his  embrace. 

10th.  Prophecy  will  be  certainly  and 
exactly  fulfilled.  (Luke.)  That  re- 
specting Jerusalem  was  literally  ac- 
complished ;  and  in  like  manner  will 
all  that  is  predicted  of  all  sinners  as- 
suredly come  to  pass.  If  Jerusalem 
had  repented,  it  would  have  been 
saved.  So  if  sinners  repent,  they  will 
be  saved.  If  not,  like  Jerusalem,  in 
due  time  they  will  perish. 

11th.  Jesus  f.urified  the  temple.  Ver. 


12.  It  was  tli  house  of  God.  So  our 
hearts  should  be  the  dwelhng-place  of 
the  holy  Spirit.  So  also  they  should  be 
pure.  All  worldly  cares,  and  traffic, 
and  business,  that  would  interfere  with 
the  dweUing  of  the  Spirit  there,  and 
all  wickedness,  oppression,  extortion, 
cheating,  and  pollution,  should  be  ban- 
ished. God  dwells  not  in  such  pol- 
luted temples ;  and  unless  we  are  pure 
i?i  heart,  he  will  not  be  with  us,  and  we 
shall  not  see  his  face  in  peace. 

12th.  Jesus  only  can  purify  our  hearts- 
He  does  it  by  his  blood  and  spirit.  Over 
all  our  sins  he  holds  the  same  power  as 
he  did  over  the  traffickers  in  the  temple. 
At  his  command  they  will  flee,  and  we 
shall  be  pure.  If  our  hearts  are  ever 
purified,  therefore,  it  will  be  by  the 
power  of  Jesus.  Nor  should  we  wait 
in  sin  for  him  to  do  it.  We  should 
come  to  him,  and  beseech  him  to  have 
mercy,  and  to  save  us  from  our  pollu- 
tions. 

13th.  Envy  and  hatred  will  take  hold 
of  very  small  matters,  to  show  itself 
against  the  good  and  even  the  pru- 
dent. Ver.  15.  They  could  blame  no- 
thing else,  and  they  chose  to  find  fault 
with  the  shouting  of  children.  So  al- 
ways in  a  revival  of  religion,  or  any 
great  work  of  the  Lord,  it  is  some  small 
matter  that  is  seized  upon  ;  something 
not  exactly  to  the  view  of  wicked  ob- 
jectors, that  is  made  the  occasion  of 
reproach  and  opposition. 

14.  We  must  produce  fruit  in  our 
lives,  as  well  as  flowers.  Ver.  19.  A 
profession  of  religion  is  like  the  flowers 
of  spring.  A  revival  is  like  the  opening 
fragrant  blossoms.  They  are  beauti- 
ful and  promise  much  fruit.  But  how 
many  wither,  and  droop,  and  soon  fall 
useless  to  the  ground  !  How  few  of 
all  the  blossoms  of  the  spring  produce 
ripe  and  mellow  fruit  in  autumn  !  So, 
alas  !  it  is  often  with  those  who  appear 
well  in  revivals  of  religion. 

15th.  If  we  make  a  profession,  and 
do  not  produce  fruit,  Jesus  will  curse 
us,  and  we  shall  soon  wither  away.  Vs. 
19,  20.  He  will  suffer  none  to  entet 
into  his  kingdom  on  the  ground  of  pro- 
fession only.  If  we  bear  fruit,  Lnd  live 
fives  of  piety,  we  arc  Christians.  If 
not,  all  our  professions  are  like  the 
blossoms  of  spring,  or  the  leaves  of  the 
tree.  They  will  not  save  us  from  the 
withering  frown  of  Jesus. 

16th.  Men  will  do  almost  any  thing 


A.D.33.] 

CHAPTER  XXII. 

AND  Jesus  answered  and  spake 
unto  them  again  in  parables, 
and  said, 
2  The  "  kingrdom   of  heaven   is 


CHAPTER  XXII. 


247 


-right  or  wrsng — and  as  often  wrong 
as  right — to  c  )nsult  popularity.  Ver.  24. 
It  is  generally  not  asked  by  such  men 
what  is  riiild  or  what  is  true,  but  what 
will  secure  popularity.  If  they  have 
that,  they  are  satisfied. 

17th.  Men  often  tell  a  direct  false- 
hood, rather  than  acknowledge  the 
truth.  Ver.  27.  Especially  is  this  the  case 
when  the  truth  makes  against  them. 

18th.  Double-dealing,  and  an  attempt 
to  evade  the  truth,  commonly  lead  into 
difficulty.  If  these  men  had  been  ho- 
nest, they  would  have  had  far  less  trou- 
ble.    Ver.  27. 

19th.  A  state  of  gross  open  sin  is 
often  more  hopeful  than  one  of  hypo- 
crisy, pride,  and  self-conceit,  together 
with  external  conformity  to  rehgion. 
Ver.  28.  Multitudes  of  profane  and  li- 
centious people  may  be  saved,  while 
the  proud  and  self-righteous  will  be  cut 
off.  The  reason  is:  1st.  That  the 
wicked,  the  gross,  have  no  righteous- 
ness on  which  they  can  pretend  to  rely. 
2d.  Nothing  so  effectually  prevents  re- 
ligion as  pride  and  self-confidence.  3d. 
It  is  more  difficult  to  make  a  proud 
Pharisee  see  his  sins.  4th.  There  is 
often  really  more  ingenuousness  and 
candor,  and  less  of  malignity  against  the 
gospel,  among  the  openly  wicked  than 
among  those  who  are  outwardly  right- 
eous, b\U  who  are  inwardly  like  whited 
sepulchres,  full  of  dead  men's  bones 
and  all  uncleanness. 

20th.  Muhitudes  of  people  profess  to 
go,  and  go  not.  Ver.  30.  They  pro- 
fess to  love  God,  and  love  themselves 
better.  They  profess  to  obey  him,  and 
yet  obey  their  lusts.  They  are  hypo- 
crites, and  destruction  must  come  upon 
them. 

21st.  Sinners  when  they  see  the  ef- 
fect of  truth  on  others,  should  repent. 
Ver.  32.  It  is  proof  of  the  truth  of 
religion;  and  they  as  much  as  others 
need  it. 

22d.  We  see  the  goodness  of  God  in 
sending  his  messengers  to  a  lost  world. 
Vs.  33—38.     H  s  prophets  he  sent  one 


like  unto  a  certain  king,  which 
made  a  *  marriage  ior  his  son. 

3  And  ■=  sent  forth  his  servants  to 
call  them  that  were  bidden  to  the 
wedding  :  and  they  would  not  come. 

6Rc.]9  7,9.  cP^.08.11.  Jer.25.4.  35.15. 
Re.3-i.17. 

after  another,  and  they  were  put  to 
death.  Ilis  well-beloved  Son  he  sent, 
and  he  also  was  put  to  death.  Nor  is 
his  mercy  yet  stayed.  He  still  sends 
his  message  to  sinners.  Thousands 
have  died  as  his  Son  did,  in  attempting 
to  spread  the  gospel — but  still  he  sends 
it.  We  have  often,  often,  rejected  it, 
yet  still  he  sends  it.  What  earthly 
monarch  would  be  treated  in  this  man- 
ner ?  What  earthly  parent  would  be 
so  kind  ? 

23d.  If  we  improve  not  our  privileges, 
they  will  be  taken  away  from  us.  Ver. 
43.  The  gospel  will  be  sent  to  many 
of  the  heathen,  and  they  will  be  saved. 
Wo  to  those  who  have  had  it  all  their 
lives,  and  are  not  saved. 

24th.  All  who  reject  the  Saviour  must 
perish.    Ver.  44. 

CHAPTER  XXII. 

1.  Spake  by  parahles.  See  Note, 
Matt.  xiii.  3. 

2.  The  kingdom  of  heaven.  Note, 
Matt.  iii.  2.  The  phrase  here  means, 
'  God  deals  ^\'ith  man  in  his  kingdom, 
or  in  regard  to  the  dispensation  of  the 
gospel,  as  a  certain  king  did,'  &c. 
This  parable  refers  undoubtedly  to  the 
rejection  of  the  Jews,  and  to  the  call- 
ing of  the  Gentiles.  The  gospel,  with 
all  its  privileges,  was  oflered  to  the 
Jewish  people  ;  but  through  their  wick- 
edness and  pride  they  rejected  it,  and 
all  its  blessings  were  offered  to  the 
Gentiles,  and  accepted.  This  is  the 
general  truth.  Many  circumstances  are 
thrown  in  to  fill  out  the  narrative,  which 
cannot  be  particularly  explained.  ^  A 
marriage  for  his  so7i.  Rather  a  mar- 
riage-feast, or  a  feast  on  the  occasion 
of  the  marriage  of  his  son.  The  king 
here  doubtless  represents  God,  provid- 
ing for  the  salvation  of  the  world. 

3.  Andsenl  forth  his  servants.  These 
represent  the  messengers  that  God  has 
sent  to  invite  men  to  his  kingdom. 
IT  To  call  them  that  were  biddev,.  That 
is,  to  give  notice  to  those  who  had  be- 
fore been  invi'.ed,  that  the  feast  wa*« 


248 


MATTHEW 


[A.  D.  33 


4  Again,  he  sent  forth  other  ser- 
vants, saying,  Tell  them  which  are 
bidden,  Behold,  I  have  prepared  my 
dinner ;  my  oxen  and  my  fallings 
are  killed,  and  all  things  are  ready  : 
come  unto  the  marriage. 

5  But  they  made  light'''  of  it,  and 
went  their  ways,  one  to  his  farm, 
and  another  to  his  merchandise  : 

6  And  the  remnant  took  his  ser- 
vants, and  entreated  *  them  spite- 
fully, and  slew  them. 

7  But  when  the  king  heard  there- 
of, he  was  wroth  :  and  he  sent  forth 

a Ps.106.24,25.  Pi-.1.2.1,25.  Ac.24.25.  Eo.2. 
4.     6  1  Th.2.15. 


ready.  It  appears  that  there  were  two 
invitations,  one  considerably  previous 
to  the  time,  that  they  might  have  op- 
portunity to  prepare  for  it,  and  the  other 
to  give  notice  of  the  precise  time  when 
they  were  expected,  "^l  The  wedding. 
The  marriage-feast.  The  same  word 
ir.the  original  as  in  verse  2.  V  They 
u  9uld  not  come.  They  might  have  come 
if  they  chose,  but  tl:  ■'  would  not.  So 
all  the  difficulty  that  tinners  ever  labor 
under  in  regard  to  salvation,  is  in  the 
will.  It  is  a  fixed  determination  not  to 
come,  and  be  saved. 

4.  Other  servants.  Who  might  press 
it  on  their  attention.  So  God  repeats 
his  message  to  sinners,  when  they  re- 
ject it.  ^  My  dinner.  This  word  lit- 
erally denotes  the  meal  taken  about 
noon.  It  is  also  taken  for  a  meal  in 
general.  As  marriages  were,  among 
eastern  nations,  in  the  evening,  it  refers 
here  to  a  meal  taken  at  that  time. 
IT  Fatlings.  This  word  does  not  refer 
to  any  particular  species  of  animals. 
It  denotes  any  fat  animals.  As  oxen 
are  also  mentioned,  however,  it  refers 
here  probably  to  lambs,  or  calves.  2 
Sam.  vi.  13.     1  Chron.  .xv.  26. 

5.  But  they  made  light  of  it.  Treated 
it  with  contempt,  as  a  thing  of  no  con- 
sequence : — an  exact  representation  of 
the  conduct  of  sinners  in  regard  to  the 
gospel.  If  One  to  his  farm,  &c.  So 
men  are  engaged  so  much  in  their 
worldly  employment ,  that  they  pretend 
thoy  have  no  time  to  attend  to  religion. 
The  world  is  in  their  view  of  more  va- 
hie  than  God.  "^ 3Ieichandise.  Traffic, 
irading. 

6    And  the  remnant,  &c.     That  is,  a 


his   armies,   and   destroyed  '  those 
murderers,  and  burnt  up  their  city. 

8  Then  saith  he  to  his  servants, 
The  wedding  is  ready,  but  they 
which  were  bidden  were  not  wor- 
thy.'^ 

9  Go  ye  therefore  into  the  high- 
ways ;  and  as  many  as  ye  shall  find, 
bid  to  the  marriage. 

10  So  those  servants  went  out 
into  the  highways,  and  gathered  to- 
gether all,  ^  as  many  as  they  found, 
both  bad  and  good :  and  the  wed- 
ding was  furnished  with  guests. 

cDa.9.26.    Lu.l9.2T.    dc.10.11.13.    Ac.l3. 
46.     Re.3.4  22.14.     e  C.13.4T. 


part  made  light  of  it,  and  treated  it 
with  silent  contempt,  and  coolly  went 
about  their  business.  The  others  were 
not  satisfied  with  that,  but  showed  po- 
sitive malignity.  Some  sinners  seem 
to  be  well  satisfied  by  merely  neglecting 
religion ;  while  others  proceed  against 
it  with  open  violence  and  bitter  malice. 
IT  Entrected  them  spitefully.  Used  harsh 
and  opprobrious  words.  Reviled  and 
abused  them.  This  was  done  because 
they  hated  and  despised  the  king.  So 
sinners  often  abuse  and  calumniate  mi- 
nisters of  religion  because  they  hate 
God,  and  can  in  no  way  else  show  it  so 
well. 

7.  But  when  the  Jcing  heard,  &LC.  This 
doubtless  refers  to  the  Jews,  and  to  Je 
rusalem.  They  were  murderers,  hav- 
ing slain  the  prophets ;  and  God  was 
about  to  send  forth  the  armies  of  the 
Romans  under  his  providential  direc- 
tion, and  to  burn  up  their  city.  Note, 
Matt,  x.xiv.  IT  Wroth.  Angry;  dis- 
pleased. 

9.  The  highivat/s.  Literally,  the  exit 
or  going  out  of  tlie  paths  or  roads.  li 
means  the  square,  or  principal  street, 
into  which  a  number  of  smaller  streets 
enter;  a  place,  therefore,  of  confluence, 
where  many  persons  would  be  seen, 
and  persons  of  all  descriptions.  By  this 
IS  represented  the  offering  of  the  gosjjei 
to  the  Gentiles.  They  were  commonlj 
regarded  among  the  Jews  as  living  it 
highways  and  hedges — cast  out,  poo: 
and  despised. 

10.  Bad  and  good.     All  dcscriptiom 
of  people.     None  are  good  by  nature 
if  they  were,  they  would  not  need  the 
gospel.     But    some    are    worse    thar 


A;D.33.3 


CHAPTER  XXII. 


249 


11  And  when  the  king  came  in 
to  "  see  the  guests,  he  saw  there  a 
man  which  had  not  on  a  wedding 
'garment : 

12  And  he  saith  unto  him,  Friend, 
now  earnest  thou  in  hither,  not  hav- 
ing a  wedding  garment  1  And  he 
<vas  '  speechless. 

aZep.1.12.      6  Ps.45.14.  Is.61.10.    2Cor.5. 
i   Ep.4.24.   Re.lG.15.  19.8.      eJe.2.2G. 


Others ;  and  ihey  have  special  need  of 
it.     None  can  be  saved  without  it. 

11.  A  Tnaii  which  had  not  on  a  wed- 
ding garment.  Anciently  kings  and 
princes  were  accustomed  to  make  pre- 
sents of  changes  of  raiment  to  their 
friends  and  favorites,  to  refuse  to  re- 
ceive which  was  an  expression  of  high- 
est contempt.  Gen.  xlv.  22.  2  Kings  x. 
22.  Esther  vi.  S ;  viii.  15.  It  was,  of 
course,  expected  that  such  garments 
would  be  worn  when  they  came  into 
the  presence  of  the  benefactor.  The 
garments  worn  on  festival  occasions 
were  chiefly  long  white  robes ;  and  it 
was  the  custom  of  the  person  who  made 
the  feast  to  prepare  such  robes  to  be 
worn  by  the  guests.  This  renders  the 
conduct  of  this  man  more  inexcusable. 
He  came  in  his  common  ordinary  dress, 
as  he  was  taken  from  the  highway  ;  and 
though  he  had  not  a  garment  of  his  own 
suitable  for  the  occasion,  yet  one  had 
been  provided  for  him,  if  he  had  applied 
for  it.  His  not  doing  it,  was  expressive 
of  the  highest  disrespect  for  the  king. — 
This  beautifully  represents  the  conduct 
of  the  hypocrite  in  the  church.  A  gar- 
ment of  salvation  might  be  his,  wrought 
by  the  hands  of  the  Saviour,  and  dyed 
in  his  blood.  But  the  hypocrite  chooses 
the  filthy  rags  of  his  own  righteousness, 
and  thus  offers  the  highest  contempt  for 
that  provided  in  the  gospel.  He  is  to 
blame,  not  for  bein^  invited;  not  for 
coming,  if  he  would  come  —  for  he  is 
i'reely  invited  ;  but  for  offering  the  high- 
est contempt  to  the  King  of  Zion,  in 
presenting  himself  with  all  his  filth  and 
rags,  and  in  refusing  to  be  saved  in  the 
way  provided  in  the  gospel. 

\2.  Friend.  YlviX\\ev,  companion.  The 
word  does  not  imply  friendship.  IT  He 
VMS  speechles:^.  He  had  no  excuse.  So 
it  will  be  with  all  hypocrites. 

13.  Cast  him  into  outer  dark7icss.  See 
Note.   Matt.   viii.    12.     This,   without 


13  Then  said  the  king  to  tiie  ser- 
vants, Bind  him  hand  and  foot,  and 
take  him  ''  away,  and  cast  him  into 
outer  darkness  :  '  there  shall  be 
weeping  and  gnashing  of  teeth. 

14  For  ■'' many  are  called,  but  few 
are  chosen. 

15  Then  ^  went  the  Pharisees 

(lls.5-2.1.  Re.21.27.  e  c.8.12.  /c.7.14 
20.16.Lu.l3.23,24.  g  Mar.l2.13,&c.  Lu.20. 
20,&c. 


doubt,  refers  to  the  future  punishment 
of  the  hypocrite.  Matt,  xxiii.  23  —  33 ; 
xxiv.  51. 

14.  Many  are  called,  hut  few  are 
chosen.  Our  Saviour  often  uses  this 
expression.     It   was   probably   prover- 

i  bial.  The  Jews  had  been  called,^  but 
j  few  of  them  had  been  chosen  to  life. 
The  great  mass  of  the  nation  were 
wicked,  and  showed  by  their  lives  that 
they  were  not  chosen  to  salvation.  The 
Gentiles  also  were  invited  to  be  saved. 
Isa.  xlv.  22.  Nation  after  nation  has 
been  called ;  but  few,  few,  have  yet 
showed  that  they  were  real  Christians, 
the  elect  of  God.  It  is  also  true,  that 
many  who  are  in  the  church  may  prove 
to  be  without  the  wedding  garment,  and 
show  at  last  that  they  were  not  the 
chosen  of  God.  This  remark  in  the  14th 
verse  is  the  inference  from  the  wkole 
parable,  and  not  of  the  part  about  the 
man  without  the  wedding  garment.  It 
does  not  mean,  therefore,  that  the  great 
mass  in  the  church  are  simply  called 
and  not  chosen,  or  are  hypocrites;  but 
the  great  mass  in  the  human  family,  in 
the  time  of  Christ,  who  had  been  called, 
had  rejected  the  mercy  of  God. 

15 — 22.  The  Pharisees  and  Herodians 
cTideavor  to  entaitgle  Jesus.  This  nar- 
rative is  also  found  in  Mark  xii.  12  — 
17;  Luke  .xx.  20—26. 

15.  •  Then  v)ent  the  Pharisees.  See 
Note,  Matt.  iii.  7.  ^  How  they  might 
entangle  him.  To  entangle  means  to 
ensnare,  as  birds  are  taken  by  a  net. 
This  is  done  secretly,  by  leading  them 
within  the  compass  of  the  net,  and  then 
suddenly  sprincring  it  over  them.  So  to 
entangle  is  artfully  to  lay  a  plan  for  en- 
ticing, to  beguile  by  proposing  a  ques- 
tion, and  by  leading,  if  possible,  to  an 
incautious  answer.  This  was  tlie  kind 
proposed  here  to  Jesus.  "^  In  his  talk. 
The  word  his  is  supplied  here  by  the 
translators,    perhaps    iini>roperly.      I' 


25U 


MATTHEW. 


[A.  D.  33 


and  took  counsel  how  they  might 
entangle  him  in  his  talk. 

16  And  they  sent  out  unto  him 
their  disciples,  with  the  Herodians, 
saying,  Master,  we  know  that  thou 
art  true,  and  teachest  the  way  of 
God  in  truth,  neither  carest  thou  for 


msans  in  conversation,  or  by  talking 
with  him ;  not  alluding  to  any  thing  he 
had  before  said. 

16.  The  Herodians.  It  is  not  cer- 
tainly known  who  these  were.  It  is 
probable  that  they  took  their  name  from 
Herod  the  Great.  Perhaps  they  were 
first  a  political  party,  and  were  then 
distinguished  for  holding  some  of  his 
peculiar  opinions.  Dr.  Prideaux  thinks 
that  those  opinions  referred  to  two 
things;  the  first  respecting  subjection 
to  a  foreign  power.  The  law  of  Moses 
was,  that  a  stranger  should  7iot  he  set 
over  the  Jews  as  a  king.  Deut.  xvii.  15. 
Herod,  who  had  received  the  kingdom 
of  Judea  by  appointment  of  the  Ro- 
mans, held  that  the  law  of  Moses  re- 
ferred only  to  a  voluntary  choice  of  a 
king,  and  did  not  refer  to  a  necessary 
submission,  where  they  had  been  over- 
powered by  force.  They  supposed, 
therefore,  that  it  was  lawful  in  such 
cases  to  pay  tribute  to  a  foreign  prince. 
This  opinion  was,  however,  extensively 
unpopular  among  the  Jews,  and  par- 
ticularly the  Pharisees,  who  looked 
upon  it  as  a  violation  of  their  law,  and 
all  the  acts  growing  out  of  it  as  oppres- 
sive. Hence  the  difficulty  of  the  ques- 
tion proposed  by  them.  Whatever  way 
lie  decided,  they  supposed  he  would  be 
involved  in  difficulty.  If  he  should  say 
it  was  not  lawful,  the  Herodians  were 
ready  to  accuse  him  as  being  an  enemy 
of  Caesar;  if  he  said  it  was  lawful,  the 
Pharisees  were  ready  to  accuse  him  to 
the  people  of  holding  an  opinion  ex- 
tremely unpopular  among  ihcm,  and  as 
being  an  enemy  of  their  rights.  The 
other  opinion  of  Herod,  which  they 
seem  to  have  followed,  was,  that  when 
a  people  were  subjugated  by  a  f  ireign 
force,  it  was  right  to  adopt  the  rites  and 
customs  of  their  religion.  This  was 
vyhat  was  meant  by  the  leaven  of  Herod. 
Mark  viii.  15.  The  Herodians  and  Sad- 
ducees  seem  on  most  questions  to  have 
been  united.     Compare  Matt.  xvi.  6; 


any  man :  for  thuu  regardest  not  the 
person  of  men. 

17  Tell  us  therefore,  What  think- 
est  thou  1  Is  it  lawful  to  give  tribute 
unto  Cesar,  or  not  1 

18  But  Jesus  perceived  their 
wickedness,  and  said.  Why  tempt 
ye  me,  ye  hypocrites  1 


Mark  viii.  15.  IT  We  know  that  thou  art 
true.  A  hypocritical  compliment,  not 
believed  by  them,  but  artfully  said,  as 
compliments  often  are,  to  conceal  their 
true  design.  H  Neither  carest  thou  for 
any  man.  That  is,  thou  art  an  inde- 
pendent teacher,  delivering  your  senti- 
ments without  regard  to  the  fear  or 
favor  of  man.  This  was  true,  and  pro- 
bably they  believed  this.  Whatever 
they  might  believe  about  him,  they  had 
no  reason  to  doubt  that  he  deUvered  his 
sentiments  openly  and  freely.  IT  For 
thou  regardest  not  the  person  of  men. 
Thou  art  not  partial.  Thou  wilt  decide 
according  to  truth,  and  not  from  any 
bias  towards  either  party.  To  regard 
the  person,  or  to  respect  the  person,  is 
in  the  Bible  uniformly  used  to  denote 
partiality  ;  or  being  influenced  in  a  de- 
cision, not  by  truth,  but  by  previous 
attachment  to  a  person,  or  one  of  the 
parties — by  friendship,  or  bias,  or  pre- 
judice. Lev.  XLX.  15.  Jude  16.  Deut. 
xvi.  19.  2  Sam.  xiv.  14.  Acts  x.  34. 
James  ii.  1,  3,  9.     1  Pet.  i.  17. 

17.  Is  it  lawful  to  give  tribute  unto 
CcEsar  ?  Tribute  was  the  tax  paid  to  the 
Roman  goyernment.  'H  Cmsar.  The 
Roman  emperor.  The  name  CcBsar, 
after  the  time  of  Julius  Caesar,  became 
common  to  all  the  emperors,  as  Pha- 
raoh was  the  common  name  of  all  the 
kings  of  Egypt.  The  Ccnsar  that  reign- 
ed at  this  time  was  Tiberius — a  man 
distinguished  for  the  grossest  vices  and 
most  disgusting  and  debasing  sensu- 
ality. 

18.  Jesjis  perceived  their  wickedness 
This  must  have  been  done  by  his  power 
of  searching  the  heart,  and  proves  that 
he  was  omniscient.  No  mere  man  has 
the  power  of  discerning  the  motives  of 
others.  ^  Tempt  ye  me.  Try  me,  or 
endeavor  to  lead  mc  into  difficulty  by 
an  insidious  question.  If  Hypocrites. 
Dissemblers.  Professing  to  be  candid 
inquirers,  when  their  only  object  is  to 
lead  into  difhculty.     Note,  Matt.  vi.  2 


A.D.33.J 

19  Sliew  me  the  tribute-money. 
And  they  brought  unto  him  a  ' 
penny. 

20  And  ho  saith  unto  them, 
Whose  is  this  image  and  ''  super- 
scription 1 

21  They  say  unto  him,  Cesar's. 
Then  saith  he  unto  them.  Render " 
therefore  unto  Cesar  the  things 
which  are  Cesar's,  and  unto  God 
'  the  thing's  that  are  God's. 

22  When  they  had  heard  these 
words,  they  marvelled,  and  left  him, 
and  went  their  way. 

23  The  '  same  day  came  to  him 
the    Sadducees,    which  "^  say  that 

'  in  value,  7  pence  halfpenny.  -  nr.  iJi- 
scription.       a  c.l7.'2o,'27.  Ro..]3.7.      i  Mal.l. 

19.  The  tribute  money.  The  money 
m  which  the  tribute  was  paid.  This 
was  a  Roman  coin.  The  tribute  for  the 
teinple  service  was  paid  in  the  Jevvish 
shekel;  that  for  the  Roman  govern- 
ment in  foreign  coin.  Their  having 
that  coin  about  them,  and  using  it,  was 
proof  that  they  themselves  held  it  law- 
ful to  pay  the  tribute  ;  and  iheir  preten- 
sions, therefore,  were  mere  hypocrisy. 
^  A  penny.  A  Roman  denarius,  worth 
about  fourteen  cents. 

20.  This  image.  The  likeness  of  the 
reigning  prince  was  probably  struck  on 
the  coins,  as  it  is  now  on  Spanish  coins. 
^  Superscription.  The  name  and  titles 
of  the  emperor. 

21.  Render,  therefore,  to  Ccesar,  &c. 
Cffisar's  image  and.  name  on  the  coin 
proved  that  it  was  his.  It  was  proper, 
therefore,  to  give  it  back  to  him  when 
he  called  for  it.  But  while  this  was 
done,  he  took  occasion  to  charge  them 
also  to  give  to  God  what  he  claimed. 
This  may  mean  either,  1st.  The  annual 
tribute  due  to  the  temple  service,  imply- 
ing that  paying  tribute  to  Caesar  did  not 
free  them  from  the  obligation  to  do  that ; 
or,  2d.  That  they  should  give  their 
hearts,  lives,  property,  and  influence, 
all  to  God,  as  his  due. 

22.  They  marvelled.  They  had  been 
foiled  in  their  attempt.  Though  he  had 
appareiuly  decided  in  favor  of  the  He- 
rodians,  yet  his  ansv\'cr  confounded  both 
parties,  and  wholly  prevented  the  use 
which  they  intended  to  make  of  it.  It 
was  so  wise  -it  so  clearly  detected  their 


CHAPTER  XXII. 


251 


there  is  no  resurrection,  and  asked 
him, 

24  Saying,  Master,  Moses  said 
If'  a  man  die,  having  no  children, 
his  brother  shall  marry  his  wife, 
and  raise  up  seed  unto  his  brother 

25  Now  there  were  with  us  seven 
brethren  :  and  the  first,  when  he  had 
married  a  wife,  deceased,  and,  hav- 
ing no  issue,  left  his  wife  unto  his 
brother : 

26  Likewise  the  second  also,  and 
the  third,  unto  the  ^  seventh. 

27  And  last  of  all  the  woman 
died  also. 

28  Therefore,  in  the  resurrection, 

6-S.    3.8-10.       c  Mar.l2.]i?,&c.    Lii.20.'27,&c. 
(iAc.23.8.      eDe.2d.o.    Ru.1.11.      ^  seven. 


wickedness,  and  foiled  their  aim — that 
they  were  confounded,  and  retired  co- 
vered with  shame. 

23 — 33.  Coiiversatio7i  of  Jesus  with 
the  Sadducees  respecting  the  resurrec- 
tion. See  also  Mark  xii.  18 — 27;  Luke 
XX.  27—38. 

23.  The  same  day  came  the  Sadducees. 
For  an  account  oi  the  Sadducees  see 
Note,  Matt.  iii.  7.  11  No  resurrection 
The  resurrection  literally  means  the 
raising  up  the  body  to  life  after  it  is 
dead.  John  xi.  24  ;  v.  29.  1  Cor.  xv. 
22.  But  the  Sadducees  not  only  denied 
this,  but  also  a  future  state,  and  the 
separate  existence  of  the  soul  after 
death,  as  well  as  the  existence  of  angels 
and  spirits.  Acts  xxiii.  8.  Both  these 
doctrines  have  commonly  stood  or  fallen 
together,  and  the  answer  of  our  Saviour 
respects  both  ;  though  it  more  distinctly 
refers  to  the  separate  existence  of  the 
soul,  and  to  a  future  stale  of,  rewards 
and  punishments,  than  to  the  resurrec- 
tion of  the  body. 

24.  Saying,  Master,  Biases  said, 
&,c.  Deut.  XXV.  5,  G.  This  law  was 
given  by  Moses  in  order  to  keep  the 
fainilies  and  tribes  of  the  Israelites  dis- 
tinct, and  to  perpetuate  them.  If  Eaise 
up  seed  unto  his  brother.  That  is,  the 
children  shall  be  reckoned  in  the  gene- 
alogy of  the  deceased  brother ;  or,  to 
all  civil  purposes,  shall  bo  considered 
as  his. 

25  —  28.  There  were  with  us  setien 
brethren.  It  is  probable  that  they  stated 
a  case  as  difficult    as  possible;    an'J 


252 


MATTHEW. 


[A.  D.  33 


whose  wife  shall  she  be  of  the  se- 
ven ■?  for  they  all  had  her. 

29  Jesus  answered  and  said  unto 
them,  Ye  do  err,  not "  knowing  the 
scriptures,  nor  the  power  of  God. 

30  For  in  the  resurrection  they 
neither  marry,  nor  are  given  in  mar- 
riage, but  are  as  the  angels  ^  of  God 
in  heaven. 

a  Jno.20.9.      b  c.18.10.     1  Jno  J.2. 


though  no  such  case  might  «ave  oc- 
curred, yet  it  was  supposabk-.  and  in 
their  view  it  presented  a  real  dithcuhy. 
The  difficulty  arose  from  the  liict  that 
they  supposed  that  substantiady  the 
same  state  of  things  takes  place  in  the 
other  world  as  here  ;  that  husbainis  and 
wives  must  be  reunited  ;  and  thev  pro- 
fessed not  to  be  able  to  see  how  one 
woman  could  be  the  wife  of  seven  iuen. 
29.  Ye  do  err,  not  hnowing,  &c. 
They  had  taken  a  wrong  view  oi  the 
doctrine  of  the  resurrection.  It  was  Mot 
taught  that  men  would  marry  theic. 
The  scriptures,  here,  mean  the  books 
of  the  Old  Testament.  By  appealing 
to  them,  he  showed  that  the  doctrine 
of  the  future  state  was  there,  and  that 
the  Sadducees  should  have  believed  it 
as  it  was,  and  not  have  added  the  ab- 
surd doctrine  to  it  that  men  must  live 
there  as  they  do  here.  The  way  in 
vvhich  the  enemies  of  the  truth  attempt 
to  make  a  doctrine  of  the  Bible  ridicu- 
lous is  by  adding  to  it,  and  then  calling 
it  absurd.  He  produced  a  passage  from 
the  books  of  Moses  (ver.  32),  because 
they  had  also  appealed  to  his  writings. 
V.  24.  Other  places  of  the  Old  Tes- 
tanient  asserted  it  more  clearly  (Dan. 
xii.  2  ;  Isa.  xxvi.  19) ;  but  he  wished  to 
meet  thpm  on  their  own  ground.  None 
of  those  scriptures  asserted  that  men 
would  live  there  as  they  do  here,  and 
therefore  their  reasoning  was  false. 
"^  Nor  the  power  of  God.  They  proba- 
bly denied,  as  many  have  done  since, 
that  God  could  gather  the  scattered 
dust  of  the  dead,  and  remould  it  into  a 
body  On  this  ground  they  affirmed 
that  tii3  doctrine  could  not  be  true — 
opposing  reason  to  revelation,  and  sup- 
posing that  infinite  power  could  not  rc- 
araanize  a  body  that  it  had  at  first  or- 
ganized, and  raise  a  body  from  its  own 
lust  wluch  it  had  at  first  raised  from 
aothing. 


31  But  as  touching  the  resurrec- 
tion of  the  dead,  have  ye  not  read 
that  which  was  spoken  unto  you  by 
God,  saying, 

32  I "  am  the  God  of  Abraham, 
and  the  God  of  Isaac,  and  the  God 
of  Jacob?  God  is  not  the  God  of 
the  dead,  but  of  the  living. 

c  Ex.3.6,15,16.   He.11.16. 


30.  Neither  marry,  &c.  This  was  3 
full  answer  to  the  objections  of  the  Sad 
ducees.  ^  But  are  as  the  angels  of 
God.  That  is,  in  the  manner  of  their 
intercourse  ;  in  regard  to  marriage,  and 
the  mode  of  their  existence.  Luke  adds, 
that  they  shall  be  equal  to  the  angels. 
That  is,  they  shall  be  elevated  above 
the  circumstances  of  mortahty,  and  live 
in  a  manner,  and  in  a  kind  of  inter- 
course, equal  to  the  'angels.  It  does 
not  imply  that  they  shall  be  equal  in 
intellect,  but  only  in  the  circumstances 
of  their  existence,  as  that  is  distinguish 
ed  from  the  way  in  which  mortals  five 
He  also  adds,  "  neither  do  they  die  any 
more,  but  are  the  children  of  God, 
being  the  children  of  the  resurrection," 
or  being  accounted  worthy  to  be  raised 
up  to  life,  and  therefore  sons  of  God 
raised  up  to  him. 

31,  32.  As  touching,  &c.  That  is, 
in  proof  that  the  dead  are  raised.  The 
passage  which  he  quotes  is  recorded  in 
Ex.  iii.  6,  15.  This  was  at  the  burning 
bush.  (Mark  and  Luke.)  Abraham, 
Isaac,  and  Jacob,  had  been  long  dead 
when  Moses  spoke  this  :  Abraham  32S 
years,  Isaac  224,  and  Jacob  198.  Yet 
God  spake  then  as  being  still  their  God. 
They  must,  therefore,  be  still  some- 
where living ;  for  God  is  not  the  God 
of  the  dead;  i.  e.,  it  is  absurd  to  say - 
that  God  rules  over  those  who  are  ex- 
tinct or  annihilated,  but  he  is  the  God 
only  of  those  who  have  an  existence. 
Luke  adds,  all  live  unto  him.  That  is, 
all  the  righteous  dead  ;  all  of  whom  he 
can  be  properly  called  their  God,  five 
unto  his  glory.  This  passage  does  not 
prove  directly  that  the  dead  body  would 
be  raised,  but  only  by  consequence.  It 
proves  that  Abraham,  Isaac,  and  Ja- 
cob, had  aa  existence  then,  or  that  their 
souls  were  alive.  This  the  Sadducees 
denied.  Acts  xxiii.  8.  And  this  was 
the  main  point  in  dispute.     If  this  ^vas 


A.  D.  33.] 


CHAPTER  XXII. 


•i^ 


33  And  when  the  multitude  heard  1  was  a  lawyer,  asked  hir7i  a  question, 


this,  they  were  astonished  "  at  his 
doctrine. 

34  But  when  the  Pharisees  had 
heard  that  he  had  put  the  Saddu- 
cees  to  silence,  they  were  gathered 
together. 

35  Tlien  *  one   of  them,   which 
a  c.7.28.  Mar.12.17.    b  Lu.l0.25,&c. 

idniitted — if  there  was  a  state  of  re- 
wards and  punishments — thea  it  would 
Easily  follow  that  the  bodies  of  the 
dead  would  be  raised. 

34 — ^tO.  Jesus  converses  with  a  Pha- 
risee respecting  the  law.  See  also  Mark 
xii.  2S— 34. 

34.  The  Pharisees — were  gathered  to- 
gether. That  is,  either  to  rejoice  that 
their  great  rivals,  the  Sadducees,  had 
been  so  completely  silenced,  or  to  lay  a 
new  plan  for  ensnaring  him,  or  perhaps 
both.  They  would  rejoice  that  the  Sad- 
ducees had  been  confounded,  but  they 
would  not  be  the  less  desirous  to  in- 
volve Jesus  in  difficulty.  They  there- 
fore endeavored,  probably,  to  find  the 
most  difficult  question  in  dispute  among 
themselves,  and  proposed  it  to  him  to 
perplex  him. 

35.  A  lawyer.  This  does  not  mean 
one  that  practised  law,  as  among  us ;  but 
one  learned  or  skilled  in  the  law  of  Mo- 
ses. Mark  calls  him  07ie  of  the  Scribes. 
This  means  the  same  thing.  The  scribes 
were  men  of  learning  ;  particularly  men 
skilled  in  the  law  of  Moses.  He  had 
heard  him  reasoning  with  the  Sadducees, 
and  perceived  that  he  answered  them 
well ;  and  he  was  thought  to  be  better 
qualified  to  hold  a  debate  with  him. 
(Mark.)  This  man  was  probably  of  a 
candid  turn  of  mind  ;  perhaps  willing  to 
know  the  truth  ;  and  not  entering  very 
fully  into  their  mahcious  intentions,  but 
acting  as  their  agent.  Mark  xii.  34. 
If  Tempting  him.  Trying  him.  Pro- 
posing a  question  to  test  his  knowledge 
of  the  law. 

36.  Which  is  the  greit  commandment. 
That  Ls,  the  greatest  commandment,  or 
the- one  most  importn.nt.  The  Jews 
»re  said  to  have  divided  the  law  into 
greater  and  smaller  commandments. 
Which  was  of  the  greatest  importance 
they  had  not  determined.  Some  held 
that  it  was  the  law  respecting  sacrifice  ; 
others,    that  respecting   circumcision ; 

29. 


tempting  him,  and  saying, 

36  Master,  which  is  the  great 
commandtnent  in  the  law  ? 

37  Jesus  said  unto  him,  Thou 
'  shalt  love  the  Lord  thy  God  with 
all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind. 

cDe.G.S.    10.12. 


others,  that  pertaining  to  washings  and 
purifying,  &c.  H  The  law.  The  word 
law  has  a  great  variety  of  significations ; 
it  means,  commonly,  in  the  Bible,  as  it 
does  here,  the  law  given  by  3Ioses,  re- 
corded in  the  first  five  books  of  the 
Bible. 

37.  Jesus  said  unto  him,  &-c.  Mark 
says  that  he  introduced  this  by  referring 
to  the  doctrine  of  the  unity  of  God — 
"  Hear,  O  Israel  I  the  Lord  thy  God  is 
one  Lord" — taken  from  Deut.  vi.  4 
This  was  said,  probably,  because  all 
true  obedience  depends  on  the  correct 
knowledge  of  God.  None  can  keep 
his  comandments  who  are  not  acquaint 
ed  with  his  nature,  his  perfections,  and 
his  right  to  command.  IT  Thou  shalt 
love  the  Lord  thy  God,  &c.  The  mean- 
ing of  this  is,  thou  shalt  love  him  with 
all  thy  faculties  or  powers.  Thou  shalt 
love  him  supremely,  more  than  all  other 
beings  and  things,  and  with  all  the  ar- 
dor possible.  To  love  him  with  all  the 
heart  is  to  fix  the  affections  supremely 
on  him,  more  strongly  than  on  any  thing 
else,  and  to  be  willing  to  give  up  all 
that  we  hold  dear  at  his  command. 
IT  With  all  thy  soul.  Or,  with  all  thy 
life.  This  means,  to  bo  willing  to  give 
up  the  life  to  him,  and  to  devote  it  all 
to  his  service  ;  to  live  to  him,  and  to  be 
willing  to  die  at  his  command.  IT  With 
all  thy  mind.  To  submit  the  intellect 
to  his  will.  To  love  his  law  and  gospel 
more  than  we  do  the  decisions  of  our 
own  minds.  To  be  wiUing  to  submit 
all  our  faculties  to  his  teaching  and 
guidance,  and  to  devote  to  hiin  all  our 
mtellectual  attainments,  and  all  the  re- 
sults of  our  intellectual  efforts.  ^  With 
all  thy  strength.  (Mark.)  With  all 
the  faculties  of  soul  and  body.  To  la- 
bor and  toil  for  his  glory,  and  to  make 
that  the  great  object  of  all  our  efforts. 

33.  This  is  the  irst  and  great  com- 
mandmen:.  This  commandment  is 
found  in  Deut.  vi.  5.     It  is  the  first  and 


254 


MATTHEW. 

first  and  great 


[A.  D.  33. 


38  This   is    the 
commandment. 

39  And  the  seci  uid  is  like  unto 
it,  "  Thou  shall  love  thy  neighbour 
as  thysejf. 

40  On  these  two  commandments 
'hang  all  the  law  and  the  prophets. 

a  Le.19.18.      J  Ro.13.9.  Ja.2.8. 


greatest  of  all;  Jirst,  not  in  order  of 
tvne,  but  of  importance;  greatest  in  dig- 
nity, in  excellence,  in  extent,  and  dura- 
don.  It  is  the  fountain  of  all  others. 
All  beings  are  to  be  loved  according  to 
their  excellence.  As  God  is  the  most 
excellent  and  glorious  of  all  beings,  he 
IS  to  be  loved  supremely.  If  He  is  loved 
aright,  then  our  affections  will  be  di- 
rected towards  all  created  objects  in  a 
fight  manner. 

39.  The  second  is  like  unto  it.  Lev. 
six.  18.  Resembles  it  in  importance, 
dignity,  purity,  and  usefulness.  This 
had  not  been  asked  by  the  lawyer,  but 
Tesus  took  occasion  to  acquaint  him 
with  the  substance  of  the  whole  law. 
For  its  meaning  see  Note,  Matt.  xix. 
19.  Comp.  Rom.  xiii.  9.  Mark  adds, 
there  is  no  greater  commandment  than 
these.  None  respecting  circumcision 
ar  sacrifice  is  greater.  They  are  the 
fountain  of  all. 

40.  On  these  tioo  commandments  hang, 
&c.  That  is,  these  comprehend  the 
substance  of  what  Moses  in  the  law, 
and  what  the  prophets  have  spoken. 
What  they  have  said  has  been  to  en- 
deavor to  win  men  to  the  love  of  God 
and  each  other.  Love  to  God  and  man 
comprehends  the  whole  of  religion ;  and 
to  produce  this  has  been  the  design  of 
Moses,  the  prophets,  the  Saviour,  and 
the  apostles. 

Mark  (xii.  32—34)  adds  that  the  scribe 
said,  "  Well,  Master,  thou  hast  said  the 
truth;"  and  that  he  assented  to  what 
.Tesus  had  said,  and  adm.itted  that  to 
love  God  and  man  in  this  manner  was 
more  than  all  burnt  offerings  and  sac- 
rifices ;  that  is,  was  of  more  value  or 
importance.  Jesus,  in  reply,  told  him 
that  he  was  "  not  far  from  the  kingdom 
of  heaven;"  i.  e.,  by  his  reply  he  had 
shown  that  he  was  almost  prepared  to 
receive  the  doctrines  of  the  gospel.  He 
jiad  shown  a  real  acquaintance  with  the 
iaw,  which  showed  that  he  was  nearly 
prepared  to  receive  the  teachhigs  of  Je* 
9US      N<yc,  Matt.  iii.  2. 


41  While  tr.e  Pharisees  were 
gathered  together,  Jesus  asked 
them, 

42  Saying,  What «  think  ye  of 
Christ  ■?  whose  son  is  he  ?  They 
say  unto  him,  The  So7i  of  David. 

43  He  saith  unto  them,  How  then 
c  Mar.l2.35,&c.    Lu.20.4],&c. 

Mark  and  Luke  say  that  this  had  such 
an  effect  on  them  that  no  man,  after 
that,  durst  ask  him  any  question.  Luke 
XX.  40.  Mark  .xii.  34.  This  does  not 
mean  that  none  of  his  disciples  durst 
ask  him  any  question,  but  none  of  the 
Jews.  He  had  confounded  all  their 
sects — the  Herodians  (Matt.  xxii.  15— 
22) ;  the  Sadducees  (23 — 33) ;  and  last, 
the  Pharisees  (34 — 10.)  All  finding 
themselves  unable  to  confound  him, 
they  gave  up  the  attempt. 

4 1 — 4G.  Jes2is  proposes  a  quest  ion  con- 
cerning  the  Messiah.  See  also  Mark 
35—37  :  ^Luke  xx.  41 — 44. 

41.  While  the  Pharisees.  &i.c.  Jesus, 
having  confounded  the  great  sects  of  the 
Jews,  proceeds  in  his  turn  to  propose  to 
them  a  question  for  their  solution.  This 
was  done,  not  for  the  purpose  of  vain 
parade  and  triumph,  but,  1st,  to  show 
them  how  ignorant  they  were  of  their 
prophecies.  2d.  To  humble  them  in 
view  of  their  ignorance.  3d.  To  bring 
to  their  attention  the  true  doctrine  re- 
specting the  Messiah — his  being  pos- 
sessed of  a  character  superior  to  that 
of  David,  the  most  mighty  king  of  Is- 
rael— being  his  Lord,  at  the  same  time 
that  he  was  his  descendant. 

42.  What  think  ye  of  Christ  ?  What 
are  your  views  respecting  the  Messiah, 
or  the  Christ,  especially  respecting  his 
genealogy  ?  He  did  not  ask  them  their 
views  respecting  him  in  general,  but 
only  respecting  his  ancestry.  The  arti- 
cle should  have  been  retained  in  the 
translation— /Ae  Christ,  or  the  Messiah. 
He  did  not  ask  them  their  opinion  re- 
specting himself,  his  person,  and  work, 
as  would  seem  in  our  translation  ;  but 
their  views  respecting  the  Messiah 
whom  they  expected.  "iT  Whose  son  in 
he?  Whose  descendant?  Note,  Matt. 
i.  1.  ITT/ie  son  of  David.  The  de- 
scendant of  David,  according  to  the 
promise. 

43.  How  then,  8i,c.  How  is  this  doc- 
trine;, that  he  is  descended  from  David, 
consistent  with  what  David  said  when 


\.  D.  33.] 


CHAPTER  XXII. 


255 


doth  David  in  spirit  call  him"  Lord  1 
saying-, 

44  The  Lord  said  unto  my  Lord, 
Sit  thou  on  my  right  hand,  till 
I  make  thine  enemies  thy  foot- 
stool. 

a  Ps.llOJ.  Ac.2.34,3o.   He.1.13.  10.12,13. 


he  calls  him  lord?  How  can  your 
opinion  be  reconciled  with  that  ?  That 
is  recorded  in  Psalm  ex.  1.  A  lord  or 
master  is  a  superior.  The  word  here 
docs  not  necessarily  imply  divinity,  but 
only  superiority.  David  calls  him  his 
superior,  his  lord,  his  master,  his  law- 
giver ;  and  expresses  his  willingness  to 
obey  him.  If  the  Messiah  was  to  be 
merely  a  descendant  of  David,  as  other 
men  descended  from  parents — if  he  was 
to  have  a  imnian  nature  only,  as  you 
Jews  suppose — if  he  did  not  exist  when 
David  wrote  —  wiiii  what  propriety 
could  he,  then,  call  him  his  lord  ?  ^  In 
spirit.  By  the  inspiration  of  the  Holy 
Spirit.  As  a  prophet.  Acts  ii.  30  ;  i.  16. 
2  Sam.  xxiii.  2. 

44.  The  Lord  said,  &.C.  This  is  the 
language  of  David.  '  Jehovah  said  to 
my  lord — the  Blessiah — sit  thou,'  &,c. 
This  was  a  prediction  respecting  the 
exaltation  of  Christ.  To  be  raised  to 
the  right  hand  of  a  king  was  significant 
of  favor,  trust,  and  power.  Note, 
Matt.  XX.  21.  This  was  done  respecting 
Chriait.  Mark  xvi.  19.  Acts  vii.  55. 
Rom.  viii.  34.  Eph.  i.  20.  Heb.  i.  3 ; 
viii.  1  ;  x.  12.  If  Thine  enemies  thy 
footstool.  A  footstool  is  that  which  is 
under  the  feet  when  we  are  sitting — 
implying  that  we  have  it  under  subjec- 
tion, or  at  our  control.  So  he  shall  put 
all  enemies  imder  his  feet  —  all  his 
spiritual  foes — all  that  rise  up  against 
him.  Ps.  ii.  9,  12.  Heb.  x.  13.  1  Cor. 
.w.  25. 

45.  If  David.  &c.  If  he  was  then 
David's  lord;  if  he  was  his  superior; 
if  he  had  an  existence  at  that  time  ; 
how  could  he  be  descended  from  him. 
They  could  not  answer  him.  Nor  is 
there  any  way  of  answering  the  ques- 
tion but  by  the  adinission  that  the 
Messiah  was  divine  as  well  as  human. 
That  he  had  an  existence  at  the  time 
of  David,  and  was  his  lord  and  master, 
his  God  and  king — and  that  as  man  he 
R'as  descended  from  him. 

KEMAB  KS. 

1st.  Multitiides  of  iien,  wh)  are  in- 


45  If  David  then  call  him  Lord, 
how  is  he  his  son  ] 

46  And  'no  man  was  able  to  an- 
swer him  a  word  ;  neither '  durst  any 
man,  from  that  day  forth,  ask  him 
any  more  questions. 

ALu.14.G6.      c  Mar.12. 34.   Lu. 20.40. 


vited  to  be  saved,  reject  the  gospel, 
and  perish  in  their  sins.     Ver.  3. 

2d.  If  they  perish,  they  only  will  be 
to  blame.  I'he  offer  was  freely  made, 
the  salvation  was  provided,  and  the, 
only  reason  why  they  were  not  saved 
was  because  they  would  not  come. 
Ver.  3. 

3d.  Attention  to  the  affairs  of  this 
life,  the  love  of  the  world,  will  shut 
many  out  of  the  kingdom  of  heaven. 
Ver.  5.  Some  attention  to  those  things 
is  necessary  ;  but  such  as  to  lead  to  the 
loss  of  the  soul  never  can  be  right. 

4th.  It  is  treating  God  ungratefully 
to  reject  his  Gospel.  Vs.  3 — 5.  He 
has  sent  his  Son  to  die  for  us.  He  has 
entreated  us  to  be  saved.  He  has  fol- 
lowed us  with  mercies.  And  to  reject 
all  these,  and  refuse  to  be  saved,  is  to 
treat  him  with  contempt,  as  well  as 
to  overwhelm  ourselves  in  condemna- 
tion. Man  has  no  rigid  to  he  damned. 
He  is  under  the  most  solemn  obliga- 
tions to  be  saved.  And  after  what  God 
has  done  for  us,  deep  and  awlul  wo 
will  await  us  if  we  are  so  foolish  and 
wicked  as  to  be  lost. 

5th.  Many  of  the  poor  and  needy  will 
be  saved,  while  the  haughty  and  rich 
will  perish  for  ever.     Vs.  9,  10. 

6th.  Let  those  who  make  a  profes- 
sion of  religion  look  often  to  the  great 
day  when  Christ  will  search  them. 
Ver.  11.  There  is  a  day  coming  that 
will  try  us.  His  eye  will  be  upon  us. 
He  will  read  our  hearts,  and  see  whe- 
ther we  are  clothed  in  his  righteous- 
ness, or  only  the  filthy  rags  of  our  own, 

7th.  A  profession  of  religioii  will  no. 
save  us.  Vs.  11 — 13.  It  is  foolish  to 
deceive  ourselves.  It  is  vain  to  attempt 
to  deceive  God.  Nothing  but  genuine 
piety,  true  faith  in  Jesus,  and  a  holy 
life,  will  save  us.  God  asks  not  pro- 
fession merely,  but  the  heart.  He  asks 
not  mockery,  but  sincerity ;  not  pre- 
tension, but  reality. 

8th.  The  hypocrite  must  perish.  Ver. 
13.  It  is  right  that  he  should  perish. 
Ho  knew  his  Master's  v.'ill,  and  v.^riln 


256 


not  do  it  He  must  perish  with  an 
awful  condemnation.  No  man  sins 
amidst  so  much  light ;  none  with  so 
high  a  hand.  No  sin  is  so  awful  as  to 
attempt  to  deceive  God,  and  to  palm 
pretensions  on  him  for  reality. 

9th.  Pretended  friends  are  sometimes 
more  dangerous  than  avowed  enemies. 
Ver.  16.  Pretended  friendship  is  often 
for  the  purpose  of  decoying  us  into  evil. 
It  throws  us  off  our  guard,  and  we  are 
more  easily  taken. 

10th.  The  truth  is  often  admitted  by 
wicked  men  from  mere  hypocrisy. 
Ver.  16.  It  is  only  for  the  purpose  of 
deceiving  and  leading  into  sin. 

11th.  Wicked  men  can  decide  cor- 
rectly on  the  character  of  a  public 
preacher.  Ver.  16.  They  often  admit 
Iiis  claim  in  words,  but  for  an  evil  pur- 
pose. 

12th.  It  may  be  right  for  us  some- 
times to  attend  to  artful  and  captious 
questions.  Ver.  18.  It  may  afford  op- 
portunity to  do  good,  to  confound  the 
wicked,  and  to  inculcate  truth. 

13th.  No  cunning  can  overreach  God. 
Ver.  18.  He  knows  the  heart,  and  he 
will  perceive  the  wickedness  of  all  who 
attempt  to  deceive  him. 

14th.  It  is  right  to  obey  the  law  of 
the  land.  Ver.  21.  Consciejitious  Chris- 
tians maJie  the  best  citizens. 

15th.  We  should  give  honor  to  civil 
rulers.  Ver.  21.  We  should  pay  re- 
spect to  the  office,  whatever  may  be  the 
character  of  the  ruler.  We  should 
speak  well  of  it,  not  abuse  it,  yield 
proper  obedience  to  the  requirements, 
and  not  rebel  against  it.  Men  may  be 
wicked  w4io  hold  an  office,  but  the 
office  is  ordained  by  God  (Rom.  xiii.  1, 
2) ;  and  for  the  sake  of  the  office  we 
must  be  patient,  meek,  submissive,  and 
obedient.     Matt,  xxiii.  3. 

IGth.  Yet  we  are  to  obey  civil  rulers 
no  farther  than  their  commands  are 
consistent  with  the  law  of  God.  Ver. 
21.  God  is  to  be  obeyed  rather  than 
man.  And  when  a  civil  ruler  com- 
mands a  thing  contrary  to  the  laws  of 
the  Bible  and  the  dictates  of  our  con- 
6cienc6s,  we  ma}',  we  must  resist  it 

17th.  The  objections  of  men  to  the 
doctrines  of  the  Bible  are  founded  on 
ignorance  of  what  those  doctrines  are, 
and  distrust  of  the  power  of  God.  Ver. 
2y.  Men  often  set  up  a  notion  which 
they  call  a  doctrine  cf  the  Bible,  and 
then   Cght  a  ihadow,  and  think  they 


MATTHEW.  [A.D.  ^3 

have  confuted  the  truth  of  God,  while 
the  truth  was  untouched.  It  is  a  totally 
different  thing  from  what  they  sup- 
posed. 

18th.  When  men  attack  a  doctrine, 
they  should  be  certain  that  they  under- 
stand It.  Ver.  29.  The  Sadducees  did 
not  understand  the  true  doctrine  of  the 
resurrection.  The  inquiry  which  they 
should  have  made  was,  whether  they 
had  correct  views  of  it.  This  is  ths 
inquiry  which  men  ought  always  first 
to  make  when  they  approach  a  doctrine 
of  the  Bible. 

19th.  We  learn  the  glory  and  hap 
piness  of  the  state  after  the  resurrection. 
Ver.  30.  (Luke.)  We  shall  be  in  some 
respects  equal  to  the  angels.  Like 
them  we  shall  be  free  from  sin,  suffer- 
ing, and  death.  Like  them  we  shall  be 
complete  in  knowledge  and  felicity. 
Like  them  we  shall  be  secure  of  eternal 
joy.  Happy  are  those,  the  good  of  all 
the  earth,  who  shall  have  part  in  that 
resurrection  of  the  just. 

20th.  The  dead  shall  be  raised.  Vs. 
31,  32.  There  is  a  state  of  happiness 
hereafter.  This  the  gospel  has  reveal  ■ 
ed  ;  and  it  is  the  most  consoling  and 
cheering  truth  that  has  ever  beamed 
upon  the  heart  of  man. 

21st.  Our  pious  friends  that  have  died 
are  now  happy.  Vs.  31,  32.  They  are 
with  God.  God  is  still  their  God.  A 
father,  or  mother,  or  sister,  or  friend, 
that  may  have  left  us,  is  there — there 
in  perfect  felicity.  We  should  rejoice 
at  that,  nor  should  we  wish  them  back 
to  the  poor  comforts  and  the  many 
sufferings  of  this  world. 

22d.  It  is  our  duty  to  love  God  with 
all  the  heart.  Ver.  37.  No  half,  for- 
mal, cold,  and  selfish  affection  comes 
up  to  the  requirement.  It  must  be  full, 
entire,  absolute.  It  must  be  pleasure 
in  all  his  attributes  —  his  justice,  his 
power,  his  purposes,  as  well  as  his 
mercy  and  his  goodness  God  is  to  be 
loved  just  as  he  is.  If  man  is  not 
pleased  with  his  whole  character,  he  is 
not  pleased  with  him  at  all. 

23d.  God  is  worthy  of  love.  He  is 
perfect.  He  should  be  early  loved. 
Children  should  love  him  more  than 
they  do  father,  or  mother,  or  friends. 
Their  first  affections  should  be  fi.xed  on 
God,  and  fixed  on  him  supj-emely,  till 
they  die. 

24th.  We  must  love  our  neighbor. 
Ver.  39.     We   mu.st   do   to  all  as  wf 


\.  D.  33.J 


CHAPTER  XXIIl. 


257 


CHAPTER  XXni. 

THEN  spake  Jesus  to  the  mul- 
titude, and  to  his  disciples, 

2  Sayiiiff,  The  "  scribes  and  the 
Pharisees  sit  in  Moses'  seat: 

3  All  therefore  whatsoever  they 
lid  you  observe,  that  observe  and 

a  Mal^.7. 


'.roulJ  have  them  io  to  us.  This  is 
ihc  law  and  the  prophets.  This  is  the 
way  of  jus'iice,  of  peace,  of  kindness, 
jf  charity,  and  of  benevolence.  If  all 
men  obeyed  these  laws,  the  earth  would 
be  a  paradise,  and  man  would  taste  the 
bliss  of  heaven  here  below. 

25th.  We  may  ask  here  of  each  one, 
what  think  you  of  Christ  ?  Ver.  42. 
What  think  you  of  tlie  necessity  of  a 
Saviour  ?  What  think  you  of  his  na- 
ture ?  Is  he  God  as  well  as  man,  or 
do  you  regard  him  only  as  a  man  ? 
What  think  you  of  his  character  ?  Do 
you  see  him  to  be  lovely  and  pure,  and 
IS  he  such  as  to  draw  forth  the  warm 
affections  of  your  heart  ?  What  think 
you  of  salvation  by  him  ?  Do  you  de- 
pend on  him,  and  trust  in  him,  and  ex- 
pect heaven  only  on  the  ground  of  his 
merits  ?  Or  do  you  reject  and  despise 
him,  and  would  you  have  joined  in  put- 
ting him  to  death  ?  Nothing  more  cer- 
tainly tests  the  character,  and  shows 
what  the  feelings  are,  than  the  views 
which  we  entertain  of  Christ.  Error, 
here,  is  fatal  error ;  but  he  who  has 
just  views  of  the  Redeemer,  and  right 
feehngs  towards  him,  is  sure  of  s.^l- 

VATION. 

26th.  We  have  in  this  chapter  an  il- 
lustrious specimen  of  the  wisdom  of 
,  Jesus.  He  successfully  met  the  snares 
of  his  mighty  and  crafty  foes,  and  with 
infinite  ease  confounded  them.  No  art 
of  man  could  confound  him.  Never 
was  wisdom  more  clear,  never  more 
triumphant. 

CHAPTER  XXIII. 
2.  Scribes  and  Pharisees.  Note, 
Matt.  iii.  7.  ^  Moses'  seat.  Moses  was 
a  legislator  of  the  Jews.  By  him  the 
law  was  given  ;  and  the  office  of  ex- 
plaining that  law  devolved  on  the  scribes 
and  Pliarisees.  In  the  synagogues  they 
oat  while  expounding  the  law,  and  rose 
when  they  read  it.  By  sitting  i?i  the 
teat  <if  Moses  we  al  3  to  understand  au- 
22* 


do;  but  do  not  ye  after  their  works  • 
for  ''  they  say,  and  do  not, 

4  For  tiiey  bind  heavy  burdens, 
'  and  grievous  to  be  borne,  and  lay 
them  on  men's  sTioulders ;  but  they 
themselves  will  not  move  them  with 
one  of  their  fingers. 

b  Ro.2.21-23.      c  Ac.15.10. 


thority  to  teach  the  law.  Or,  as  he 
taught  the  nation  by  giving  the  law,  so 
they  taught  it  by  explaining  it. 

3.  All,  therefore,  whatsoever,  &c. 
That  is,  all  that  they  teach  consisten' 
with  the  law  of  Moses ;  all  the  com- 
mands of  Moses  which  they  read  to 
you  and  properly  explain.  The  word 
all  could  not  be  taken  without  such  a 
restriction,  for  Christ  himself  accuses 
them  of  teaching  many  things  contrary 
to  that  law,  and  of  making  it  void  by 
traditions.  Matt.  .xv.  1 — 6.  IT  They  say 
and  do  not.  The  interpretation  they 
give  to  the  law  is  in  the  main  correct, 
but  their  lives  do  not  correspond  with 
their  teaching.  It  is  not  the  duty  of 
men  to  imitate  their  teachers  unless  their 
lives  are  pure  ;  but  they  are  rather  to 
obey  the  law  of  God  than  to  frame  their 
hves  by  the  example  of  evil  men. 

4.  They  hind  heavy  burdens,  &c. 
This  phrase  is  derived  from  the  custom 
of  loading  animals.  The  load  or  bur- 
den is  bound  up,  and  then  laid  on  the 
beast.  So  the  Pliarisees  appoint  weighty 
burdens,  or  grievous  and  heavy  pre- 
cepts, and  insist  that  the  people  should 
obey  them,  though  they  lent  no  assist- 
ance. The  heavy  burdens  refer  not 
here  to  the  traditions  and  foohsh  cus- 
toms of  the  Pharisees,  for  Jesus  would 
not  command  the  people  to  observe 
them  ;  but  they  clearly  mean  the  cere- 
monies and  rites  appointed  by  Moses, 
which  Peter  says  neither  they  nor  their 
fathers  were  able  to  bear.  Acts  .xv.  10. 
Those  rites  were  numerous,  expensive, 
requiring  much  time,  much  property, 
and  laborious.  The  Pharisees  were 
rigid  in  requiring  that  all  the  people 
should  pay  the  taxes,  give  of  their  pro- 
perty, comply  with  every  part  ol  the 
law  with  the  utmost  rigor,  yet  indulged 
themselves,  and  bore  as  little  oi  tlie 
expense  and  trouble  as  possible  ;  so 
that  where  they  could  avoid  it,  they 
would  not  lend  the  least  aid  to  the  peo 
pie  in  the  toils  and  expe  nse  of  their  re 


258 


MATTHEW. 


[A.  D.  33 


5  But  "  all  tlielr  works  they  do 

for  to  be  seen  of  men  :  they  make 

broad   their  phylacteries,  *  and   en- 

laroe  the  borders  of  the.r  garments, 

ac.6.1-lC.     6  Nu.:5.38. 


ligious  rites.  ^  With  one  of  their  fin- 
gers. In  the  least  degree.  They  will 
not  render  the  least  aid. 

5.  Their  phylacteries.  The  word 
phylactery  comes  from  a  word  signify- 
ing to  keep,  preserve,  or  guard.  The 
name  was  given  because  phylacteries 
were  worn  as  amulets  or  charms,  and 
were  supposed  to  defend  them  from 
evil.  They  were  small  sUps  of  parch- 
ment or  vellum,  on  which  were  written 
certain  portions  of  the  Old  Testament. 
The  practice  of  using  phylacteries  was 
founded  on  a  literal  interpretation  of 
that  passage  where  God  commands  the 
Hebrews  to  have  the  law  as  a  sign  on 
their  foreheads,  and  as  frontlets  be- 
tween their  eyes.  (Ex.  xiii.  16.  Comp. 
Prov.  iii.  1,  3;  vi.  21.)  One  kind  of 
phylactery  was  called  a  frontlet,  and 
was  composed  of  four  pieces  of  parch- 
ment ;  on  the  first  of  which  was  writ- 
ten, Ex.  xii.  2 — 10  ;  on  the  second,  Ex. 
xiii.  11 — 21;  on  the  third,  Deut.  vi.  4 — 
9  ;  and  on  the  fourth,  Deut.  xi.  18 — 21. 
These  pieces  of  parchment,  thus  in- 
scribed, they  enclosed  in  a  piece  of 
tough  skin,  making  a  square,  on  one 
side  of  which  is  placed  the  Hebrew  let- 
ter shin,  ]l},  and  bound  them  round  then- 


oreheads  with  a  thong  or  riband,  when 
•hey  went  to  the  synagogue.  Some 
tvore  them  evening  and  morning  ;  and 
jthers  only  at  the  morning  prayer. 

As  the  token  upon  the  hand  was  re- 
quired, as  well  as  the  frontlets  between 
ihc  eyes,  the  Jews  made  two  rolls  of 
parchment,  written  in  square  letters, 
with  an  ink  made  on  purpose,  and  with 


6  And  "^ love  the  uppermost  rooms 
at  feasts,  and  the  chief  seats  in  the 
synagogues, 

c  Mar.l2.38,&c.    Lu.ll.43,&.c. 

much  care.  They  were  rolled  up  to  a 
point,  and  enclosed  in  a  sort  of  case  of 
black  calfskin.  They  were  put  upon  a 
square  bit  of  the  same  leather,  whence 


hung  a  thong  of  the  same,  of  about  a 
finger  in  breadth,  and  about  two  feet 
long.  These  rolls  were  placed  at  the 
bending  of  the  left  arm,  and  after  one 
end  of  the  thong  had  been  made  into  a 
little  knot  in  the  form  of  the  Hebrew 
letter  yod,  "'  ,  it  was  wound  about  the 
arm  in  a  spiral  line,  which  ended  at  the 
top  of  the  middle  finger.  The  Phari- 
sees enlarged  them,  or  made  them 
wider  than  other  people,  either  that 
they  might  make  the  letters  larger,  or 
write  more  on  them  ;  to  show,  as  they 
supposed,  that  they  had  peculiar  reve- 
rence for  the  law.  IT  Enlarge  the  bor- 
ders of  their  garments.  This  refers  to 
the  loose  threads  which  were  attached 
to  the  borders  of  the  outer  garment  as 
a  fringe.  This  fringe  was  commanded 
in  order  to  distinguish  them  from  other 
nations,  and  that  they  might  remember 
to  keep  tlie  commandments  of  God. 
Num.  XV.  38— 40.  Deut.  xxii.  12.  They 
made  them  broader  than  other  people 
wore  them,  to  show  that  they  had  pe- 
cuhar  respect  for  the  law. 

6.  The  upp?rmost  roomk  .zt  feasts. 
The  word  rooms,  here,  by  no  means 
expresses  the  meaning  of  the  original. 
It  would  be  correctly  rendered  the  up- 
permost places  or  couches  at  feasts.  To 
understand  this  it  is  necessary  to  re- 
mark that  the  custom  among  the  Jews 
was  not  to  eat  sitting,  as  we  do,  but  re- 
clining on  couches.  The  table  was  made 
by  three  tables,  raised  like  our?    and 


A.  D.  33.] 


CHAPTER  XXIIl. 


259 


7  And  greetings  in  the  markets, 
and  to  be  called  of  men,  Rabbi, 
Rabbi. 


placed  so  as  to  form  a  square,  with  a 
clear  space  in  the  midst,  and  one  end 
quite  open.  On  the  sides  of  them  were 
placed  cushions,  capable  of  containing 
three  or  more  persons.  On  these  the 
guests  reclined,  leaning  on  their  left 
side,  with  their  feet  extended  from  the 
table,  and  so  lying  that  the  head  of  one 
naturally  reclined  on  the  bosom  of  an- 
other. To  recline  near  to  one  in  this 
manner  denoted  intimacy,  and  was 
what  was  meant  by  lying  hi  the  hosoin 
of  another.  John  .xiii.  23.  Luke  .\vi.  22, 
23.  As  the  feet  were  e.vtended  from 
the  table,  and  as  they  reclined  instead 
of  sittino;,  it  was  easy  to  approach  the 
feet  behind,  and  even  unperceived. 
Thus  in  Luke  vii.  37,  38,  while   Jesus 


8  But  »  be  not  ye  called  Rabbi : 
for  one  is  your  Master,  even  Clirist ; 
and  all  ye  are  brethren. 
a  Ja.3.1. 

reclined  in  this  manner,  a  woman  that 
had  been  a  sinner  came  to  his  feet  he- 
hhid  him,  and  washed  them  with  her 
tears,  and  wiped  them  with  the  hairs 
of  her  head.  She  stood  on  the  outside 
of  the  couches.  So  our  Saviour  wash- 
ed the  feet  of  his  disciples  as  i.hcy  re- 
clined on  a  couch  in  this  manner.  .John 
.xiii.  4 — 12.  Whenever  we  read  in  the 
New  Testament  of  sitting  at  meals,  it 
always  means  reclining  in  this  manner, 
and  never  sitting  as  we  do.  The  chief 
scat,  or  the  uppermost  one,  was  the 
middle  couch  at  the  upper  end  of  the 
table.  This  the  Pharisees  loved,  as 
a  post  of  honor  or  distinction.  The 
annexed  cut  will  fully  illustrate  the 
custom. 


Chief  teat'i  in  the  ^i/nof^oguei  The 
seats  usually  occupied  by  tiie  elders  of 
the  synagogue,  near  the  pulpit.  They 
love  a  place  of  distinction.  Note,  Matt. 
iv.  23. 

7.  Greetings  in  the  markets.  Marks 
of  particular  respect  shown  to  them  in 
public  places.  Markets  were  places 
where  multitudes  of  people  were  assem- 
bled together.  They  were  pleased  with 
particular  attention  among  the  multi- 
tude, and  desired  that  all  should  show 
them  particular  respect.  IT  Greetings. 
Salutations.  Gee  Note,  Luke  x.  4. 
IT  To  be  culled  Rahhi,  Eabbi.  This  word 
it.erally  signilies  great.     It  was  a  title 


given  to  eminent  teachers  of  the  law 
among  the  Jews  ;  a  title  of  honor  and 
dignity,  denoting  their  authority  and 
al)ility  to  teach.  They  were  gratified 
with  such  titles,  and  wished  it  given 
to  themselves  as  denoting  superiority. 
Every  time  it  was  given  to  them  it  im- 
plied their  superiority  to  the  persona 
who  used  it ;  and  they  were  fond,  there- 
fore, of  hearing  it  often  applied  to  them. 
There  were  three  titles  in  use  among 
the  Jews — Rab,  Rabbi,  and  Rabhan — 
denoting  different  degrees  of  learning 
and  ability,  as  literary  degrees  do  among 
us. 

8.  Be  not  ye,  &c.     Jesus  forbade  hl» 


260 


MATTHEW. 


[A.  D.  33 


9  And  call  no  man  your  Father 
upon  the  earth  :  for  one  is  your  " 
Father,  which  is  in  heaven. 

10  Neither  be  ye  called  masters  : 
for  one  is  your  Master,  even  Christ. 

11  But 'he  that  is  greatest  among 
you,  shall  be  your  servant. 

a  C.C.9.      6  c.20.26,27. 


disciples  to  seek  such  titles  of  distinc- 
tion. The  reason  he  gave  was  that  he 
was  himself  their  Master  and  Teacher. 
They  were  on  a  level ;  they  were  to 
be  equal  in  authority  ;  they  were  breth- 
ren ;  and  they  should  neither  covet  nor 
receive  a  title  which  imphed  either  an 
elevation  of  one  above  another,  or 
which  appeared  to  infringe  on  the  abso- 
lute right  of  the  Saviour  to  be  their  only 
Teacher  and  Master.  The  command 
here  is  an  express  command  to  his  dis- 
ciples not  to  receive  such  a  title  of  dis- 
tinction. They  were  not  to  covet  it ; 
they  were  not  to  seek  it ;  they  were 
not  to  do  any  thing  that  implied  a  wish 
or  a  willingness  that  it  sliould  be  ap- 
pended to  their  names.  Every  thing 
which  would  tend  to  make  a  distinction 
among  them,  or  destroy  their  parity  ; 
every  thing  which  would  lead  the  world 
to  suppose  that  there  were  ranks  and 
grades  among  them  as  ministers,  they 
were  to  avoid.  It  is  to  be  observed 
that  the  command  is,  that  they  were 
not  to  receive  the  title.  ^' Be  not  ye 
called  Eabbi."  The  Saviour  did  not 
forbid  them  giving  the  title  to  others 
when  it  was  customary  or  not  regarded 
as  improper  (Comp.  Acts  xxvi.  25); 
but  thei/  were  not  to  receive  it.  It  was 
to  be  unknown  among  them.  This  ti- 
tle corresponds  with  the  title  "Doctor 
of  Divinity ,'"  as  applied  to  ministers  of 
the  gospel ;  and  so  far  as  I  can  see,  the 
spirit  oi^  the  Saviour's  command  is  vio- 
lated by  the  reception  of  such  a  title,  as 
it  would  have  been  by  their  being  call- 
ed Rabbi.  It  is  a  literary  distinction. 
It  does  not  appropriately  pertain  to  of- 
fice. It  makes  a  distinction  among  mi- 
nisters. It  tends  to  engender  pride, 
and  a  sense  of  superiority  in  those  who 
obtain  it ;  and  envy  and  a  sense  of  inferi- 
ority in  those  who  do  not ;  and  the  whole 
spirit  and  tendency  of  it  is  contrary  to  the 
"  simplicity  that  is  in  Christ." 

9.  And  call  no  man  your  father,  &c. 
This  does  not  of  course  forbid  us  to  ap- 
ply the  term  to  our  real  father.     Reli- 


.12  And  *  whosoever  shall  exalt 
himself,  shall  be  abased  ;  and  he 
that  shall  humble  himself,  shall  be 
exalted. 

13  But  woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for  ye  shut 
up  the  kingdom  of  heaven  against 
c  Pr.t5.33.   Ja.4.6. 


gion  requires  all  proper  honor  to  be 
shown  to  him.  Ex.  xx.  12.  Matt  xv. 
4.  Eph.  vi.  1,  2,  3.  But  the  word  fa- 
tlier  also  denotes  authority,  eminence, 
superiority,  a  right  to  commaiul,  and  a 
claim  to  particular  respect.  In  this 
sense  it  is  used  here.  In  this  sense 
it  belongs  eminently  to  God,  and  it 
is  not  right  to  give  it  to  men.  Chris- 
tian brethren  are  equal.  God  only  has 
supreme  authority.  He  only  has  a  right 
to  give  laws,  to  declare  doctrines  to 
bind  the  conscience,  to  punish  disobe- 
dience. The  Jewish  teachers  affected 
that  title  because  they  seem  to  have 
supposed  that  a  teacher  formed  the  man, 
or  gave  him  real  life,  and  sought  there 
fore  to  be  called  father.  Christ  taught 
them  that  the  source  of  all  life  and  truth 
was  God  ;  and  they  ought  not  to  seek 
or  receive  a  title  which  properly  belongs 
to  him. 

10.  Neither — masters.  Leaders.  Those 
who  go  before  others ;  who  claim,  there- 
fore, the  right  to  direct  and  control  oth- 
ers. This  was  also  a  title  conferred  oil 
Jewish  teachers. 

Neither  of  these  commands  forbid  us 
to  give  proner  titles  of  civil  office  to 
men,  or  to  render  them  the  honor  be- 
longing to  their  station.  Matt.  xxii.  21. 
Rom.  xiii.  7.  1  Peter  ii.  17.  They 
forbid  the  disciples  of  Jesus  to  seek  or 
receive  mere  empty  titles,  producing 
distinctions  among  themselves,  imply- 
ing authority  to  control  the  opinions  and 
conduct  of  others,  and  claiming  that 
others  should  acknowledge  them  to  be 
superior  to  them. 

11,12.  SeeN<jic,Matt.xx.26.  Hethat 
humhleth  himself.  &c.  God  will  exalt  or 
honor  him  that  is  humble,  and  that  seeka 
a  lowly  place  among  men.  That  is  true 
religion,  and  God  will  reward  it. 

13.  Wo  unto  you.  You  are  guilty, 
and  punishment  will  come  unto  you. 
He  proceeds  to  state  wherein  they  were 
guilty.  This  most  eloquent,  most  ap- 
palling, and  most  terrible  of  all  dis- 
courses ever  dehvered  to  m  »rtaLs   was 


AD.  33.] 


CHAPTER  XXIII. 


9B01 


men  :  for  ye  neither  go  in  yourselves, 
neither  suffer  ye  them  that  are  en- 
tering to  go  in. 

M  Woe  unto    you,  scribes   and 
Pharisees,  hypocrites !    for   ye  de- 


pronounced  in  the  temple,  in  the  pre- 
B3.ice  of  muhitudes.  Never  was  there 
more  faithful  dealing,  more  terrible  re- 
proof, more  profound  knowledge  of  the 
workings  of  hypocrisy,  or  more  skill  in 
detecting  the  concealments  of  sin.  This 
was  the  last  of  liis  public  discourses ; 
and  it  is  a  most  impressive  summary  of 
all  he  ever  had  said,  or  had  to  say,  of 
a  wicked  and  hypocritical  generation. 
^  Scribes  and  Pharisees.  Note,  Matt, 
iii.  7.  ^  Hypocrites.  Note,  Matt.  vi.  2. 
T  Ye  sJtiit  up  the  kingdom  of  heaven. 
Note,  Matt.  lii.  2.  They  shut  it  up  by 
their  doctrines.  By  teaching  false  doc- 
trines respecting  the  Messiah  ;  by  bmd- 
ing  the  people  to  an  observance  of  their 
traditions ;  by  opposing  Jesus,  and  at- 
tempting to  convince  the  people  that 
he  was  an  impostor,  they  prevented 
many  from  becoming  his  followers. 
Many  were  ready  to  embrace  Jesus  as 
the  Messiah,  and  were  about  entering 
into  the  kingdom  of  heaven,  i.  e.  the 
church  —  but  they  prevented  it.  Luke 
says  (.\i.  52)  they  had  taken  away  the 
key  of  knowledge,  and  thus  prevented 
their  entering  in.  That  is,  they  had 
taken  away  the  right  interpretation  of 
the  ancient  prophecies  respecting  the 
Messiah,  and  thus  had  done  all  they 
could  to  prevent  the  people  from  receiv- 
mg  Jesus  as  the  Redeemer. 

14.  Devour  ividoivs^  houses.  The 
word  houses  is  here  used  to  denote  pro- 
perty or  possessions  of  any  kind.  You 
take  away,  or  get  possession  of  by  im- 
proper arts  and  pretences.  This  was 
done  in  two  ways:  1st.  They  pretend- 
ed to  a  very  exact  knowledge  of  the 
law,  and  to  a  perfect  observance  of  it. 
They  pretended  to  extraordinary  justice 
to  the  poor,  friendship  for  the  distressed, 
and  willingness  to  aid  those  who  were 
vn  embarrassed  circumstances.  They 
thus  induced  widows  and  poor  people  to 
commit  the  management  of  their  pro- 
perly to  them,  as  guardians  and  execu- 
tors, and  then  took  advantage  of  them, 
and  del  landed  them.  2d.  They  put  on 
tlio  appearance  of  great  sanctity,  and  in- 
iuroi\  man V  conscientious  but  credulous 


vour  widows'  houses,  "  and  for  a 
pretence,  make  long  prayer:  there- 
fore ye  shall  receive  the  greater 
damnation. 

15  Woe   unto   you,  scribes   and 

a2Ti.3.6.  Tit.1.11. 


women  to  give  them  much,  under  pre 
tence  of  devoting  it  to  religious  pur- 
poses ^  Long  prayers.  Their  prayers 
are  said  to  have  been  often  three  hours 
in  length.  One  rule  among  them,  says 
Lightfoot,  was  to  meditate  an  hour,  then 
pray  an  hour,  and  then  meditate  an- 
other hour — all  of  which  was  included 
in  their  long  prayers  or  devotions. 
^  Damnation.  Condemnation.  The 
word  here  probably  refers  to  future 
punishment.  It  does  not  always,  how- 
ever. It  means,  frequently,  no  more 
than  condemnation,  or  the  divine  disap 
probation  of  a  certain  course  of  conduct, 
as  in  1  Cor.  xi.  29:  "He  that  eateth 
and  drinketh  unworthily,  eateth  and 
drinketh  dam?iation  to  himself"  That 
is,  he  that  eateth  and  drinketh  in  an 
unworthy  manner — disorderly,  not  witn 
reverence — is  guilty,  and  his  conduct 
will  be  disapproved  or  condemned  by 
God — referring  solely  to  the  impropriety 
of  the  manner  of  partaking  of  the  Lord' s 
Supper,  and  not  at  all  to  the  wortliiness 
or  unworthiness  of  the  person.  See 
Notes  on  that  place.  Comp.  Rom.  xiv. 
23.  ^  For  a  preteTice.  For  appearance 
or  show  ;  in  order  that  they  might  the 
better  defraud  poor  people.  They  would 
not  be  condemned  for  making  long 
prayers,  but  because  they  did  it  with 
an  evil  design.  Public  prayers  should, 
however,  be  short,  and  always  to  the 
point.  A  man  praying  in  a  Sunday 
school  should  pray  for  the  school,  and 
usually  not  for  every  thing  else. 

15.  Ye  compass  sea  and  land.  Ye 
take  every  means  —  spare  no  pains  to 
gain  proselytes,  'i  Proselyte.  One  that 
comes  over  from  a  foreign  nation,  reli- 
gion, or  sect,  to  us.  A  convert.  Among 
the  Jews  there  were  two  kinds  of  pro- 
selytes :  1st.  Proselytes  of  righteousness, 
or  those  who  wholly  and  fully  embraced 
the  Jewish  religion,  were  baptized,  cir 
cumcised,  and  who  conformed  to  all  the 
rites  of  the  Mosaic  institutions.  2d. 
Proselytes  of  the  gate,  or  those  who  ap- 
proved of  the  Jewish  religion,  re- 
nounced the  Pagan  superstitions,  and 
conformed  to  some  of  the  rites  of  the 


262 


MATTHEW. 


[A.  D.  33. 


Pharisees,  hypocrites  !  for  ye  com- 
pass sea  and  land  to  make  one 
proselyte ;  and  when  he  is  made, 
ye  make  him  twofold  more  the  child 
■  of  hell  than  yourselves. 

16  Woe  unto  you,  yt  blind  * 
guides,  which  say,  Whosoever  shall 
swear  by  the  temple,  it  is  nothing; 
but  whosoever  shall  swear  by  the 
gold  of  the  temple,  he  is  a  debtor. 

IT  Ye  fools, '  and  blind  !  for  whe- 
ther is  greater,  the  gold,  or  the  tem- 
ple that  sanctifieth  the  gold  ? 

18  And,  Whosoever  shall  swear 
by  the  altar,  it  is  nothing ;  but  who- 

a  Jno.8.44.  Ac.13.10.  Ep.2.3,  6  c.15.14. 
c  P5.94.8. 

Jews,  but  were  not  circumcised  or  bap- 
tised. If  Two-fold  more  the  child  of  hell. 
That  is,  twice  as  bad.  To  be  a  child 
of  hell,  was  a  Hebrew  phrase,  signify- 
ing to  be  deserving  of  hell,  to  be  aw- 
fully wicked.  Note,  Matt.  i.  1.  The 
Jewish  writers  themselves  say  that  the 
proselytes  were  "scabs  of  Israel,"  and 
"  hindered  the  coming  of  the  Messiah" 
by  their  great  wickedness.  The  Pha- 
risees gained  them  either  to  swell  their 
numbers,  or  to  make  gain  by  e,\torting 
their  money  under  various  pretences ; 
and  when  they  had  accomplished  that, 
they  took  no  pains  to  instruct  them,  or 
to  restrain  them.  They  had  renounced 
their  superstition,  which  had  before 
somewhat  restrained  them.  The  Pha- 
risees had  given  tliem  no  rehgion  in  its 
place  to  restrain  them,  and  they  were 
consequently  left  to  the  full  indulgence 
ef  their  vices. 

16.  Whosoever  shall  swear,  &c.  See 
Note,  Matt.  v.  33—37.  IT  Tlie  temple. 
Note,  Matt.  xxi.  12.  IT  It  is  nothing. 
It  amounts  to  nothing.  It  is  not  binding. 
IT  The  gold  of  the  temple.  Either  the 
golden  vessels  in  the  temple,  the  candle- 
stick, &,c.,  or  the  gold  with  which  the 
doors  and  other  parts  of  the  temple  were 
covered ;  or  the  gold  in  the  treasury. 
This,  it  seems,  they  considered  far  more 
cacred  than  any  other  part  of  the  temple, 
but  it  is  not  known  why.  ^  He  is  a 
iehtor.  He  is  bound  to  keep  his  oath. 
He  is  guilty  if  he  violates  it . 

17.  The  temple  that  sanctifieth  the 
gold.  To  sanctify  is  to  make  holy.  The 
Bold  had  no  holmess  but  what  it  derived 


soever  sweareth  by  the  gift  that  is 
upon  it,  he  is  '  guilty. 

19  Ye  fools,  and  blind  !  for  whe- 
ther is  greater,  the  gift,  or  the  altar 
that  sanctifieth  ^  the  gift] 

20  Whoso  therefore  shall  sweat 
by  the  altar,  sweareth  by  it,  and  by 
all  things  thereon. 

21  And  whoso  shall  swear  by  the 
temple,  sweareth  by  it,  and  by  him 
'  that  dwelleth  therein. 

22  And  he  that  shall  swear  by 
heaven,  sweareth  by  the  throne-^  of 
God,  and  by  him  that  sitteth  thereon 


1  or,  debtor,  or,  bound.  d  Ex.29.37.  30.29. 
e2Ch.C.2.  Ps.26.8.    /Ps.n.4.  Is.66.l.  c.5.34. 

from  the  temple.  If  in  any  other  place, 
it  would  be  no  more  holy  than  any 
other  gold.  It  was  fooHsh,  then,  to 
suppose  that  that  was  more  holy  than 
the  temple  from  which  it  received  al'. 
the  sanctity  which  it  possessed. 

18.  The  altar.  The  altar  of  burnt- 
offerings,  in  the  court  of  the  priests 
Note,  Matt.  xxi.  12.  It  was  made  of 
brass,  about  thirty  feet  in  length  and 
breadth,  and  fifteen  feet  in  height,  i 
Chron.  iv.  1.  On  this  altar  were  oflered 
all  the  beasts  and  bloody  oblations  of  the 
temple.  If  The  gift  that  is  upon  it. 
The  gift  or  offering  made  to  God,  so 
called  because  it  was  devoted  or  given 
to  him.  The  gift  upon  this  altar  was 
always  beasts  and  birds. 

19.  The  altar  that  sanctifieth  the  gift. 
The  altar,  dedicated  to  God,  gave  aL 
the  value  or  holiness  to  the  offering, 
and  must  therefore  be  the  greatest,  oi 
of  the  most  importance.  If^  therefore, 
either  bound  to  the  fulfilment  of  an  oath, 
it  must  be  the  altar. 

21.  Him  that  dwelleth  therein.  That 
is,  God.  The  temple  was  his  house, 
his  dwelling.  In  the  first,  or  Solomon's 
temple,  he  dwelt  between  the  cheru- 
bims,  in  the  most  holy  place.  He  ma- 
nifested himself  there  by  a  visible  sym- 
bol, in  the  form  of  a  cloud  resting  on 
the  mercy-seat.  1  Kings  viii.  10,  13. 
Ps.  Ixxx.  1. 

22.  The  throne  of  God.  Heaven  is 
his  throne.  Matt.  v.  34.  It  is  so  called 
as  being  the  place  where  he  sits  in 
glory.  Jesus  says,  here,  that  all  who 
swear  at  all,  do  n  fact  swecir  by  God 


A  D  33.1 


CHAPTER  XXIII. 


263 


23  Woe  unto  you,  scribes  and 
Pharisees,  i^iypocriies  !  for  "  ye  pay 
lithe  of  mint,  and  anise,  '  and  cum- 
min, and  have  omitted  the  weightier 
mut{er<<  '  of  the  law,  judirment,  mer- 
a  Lu.tl.42.      1  dill. 


or  the  oath  is  good  for  nothing.  To 
Bv^-ear  by  an  ahar,  a  gift,  or  a  temple,  is 
of  no  force,  unless  it  be  meant  to  appeal 
to  God  himself  The  essential  thing  in 
an  iath  is  calling  God  to  witness  our 
sincerity.  If  a  real  oath  is  taken,  there- 
fore, God  is  appealed  to.  If  not,  it  is 
foolish  and  wicked  to  swear  by  any 
thing  else. 

23.  Yepaij  tilhe.  A  tenth  part.  The 
law  required  the  Jews  to  devote  a  tenth 
part  of  all  their  property  to  the  support 
of  the  Levites.  Numb,  xviii.  20 — 24. 
Another  tenth  part  they  paid  for  the 
service  of  the  sanctuary,  commonly  in 
cattle  or  grain  ;  but  where  they  lived 
far  from  the  place  of  worship,  they 
changed  it  to  money.  Deut.  xiv.  22, 
23,  24.  Besides  these,  there  was  to  be 
every  third  year  a  tenth  part  given  to 
the  poor,  to  be  eaten  at  their  own  dwell- 
ings. Deut.  xiv.  28,  29.  So  that  nearly 
one-third  of  the  property  of  the  Jews 
was  devoted  to  rehgious  services  by 
law.  This  was  beside  the  voluntary 
offerings  which  they  made.  How  much 
more  mild  and  gentle  are  the  laws  of 
Christianity  under  which  we  live ! 
If  Mint.  A  garden  herb,  in  the  original 
so  called  from  its  agreeable  flavor.  It 
was  used  to  sprinkle  the  floors  of  their 
houses  and  synagogues,  to  produce  a 
i  pleasant  fragrance.  If  Anise.  Known 
I  commonly  among  us  as  dill.  It  has  a 
'  fine  aromatic  smell,  and  is  used  by  con- 
fectioners and  perfumers.  1i  Cummin. 
A  plant  of  the  same  genus,  like/en7^eZ, 
and  used  for  similar  purposes.  These 
were  all  herbs  of  little  value.  The  law 
of  Moses  said  that  they  should  pay 
tithes  of  ihe  fruits  of  the  earth.  Deut. 
xiv.  22.  It  said  nothing,  however, 
about  herbs.  It  was  a  question  whether 
these  should  be  tithed.  The  Pharisees 
maintained,  in  their  extraordinary  strict- 
ness, that  ihey  ought.  Our  Saviour 
says  that  they  were  precise  in  doing 
email  matters,  which  the  law  had  not 
expressly  commanded,  while  they  omit- 
ted the  greater  things  which  it  had  en- 
joined. If  Judgment.  Justice  to  others, 
as    magistrates,    neighbors,    citizens. 


cy,  and  faith :  these  ought  ye  to 
have  done,  and  not  to  leave  the  other 
undone. 

21  Fe  blind  guides !  which  strain 
at  a  gnat,  and  swallow  a  camel. 
41Sa.l5.22.  Je.22.I5,10.  Ho.0.6.  Mi.C.8.  c.9.13 

Giving  to  all  their  just  dues.  If  Mercy. 
Compassion  and  kindness  to  the  poor 
and  miserable.  If  Faith.  Piety  towards 
God  ;  confidence  in  him.  Faith  in  God 
here  means  that  we  are  to  give  to  him 
what  is  his  due  ;  as  mercy  and  justice 
mean  to  do  to  men,  in  all  circumstances, 
what  is  right  toward  them.  If  These 
ought  ye  to  have  done.  Attention  to  even 
the  smallest  poitus  of  the  law  of  God  is 
proper,  but  it  should  not  interfere  with 
the  higher  and  more  important  parts  of 
that  law. 

24.  Which  strain  at  a  ^nat,  Si-c.  This 
is  a  proverb.  There  is,  however,  a 
mistranslation  or  mispriiu  here,  which 
makes  the  verse  unmeaning.  To  strain 
AT  a  gnat  conveys  no  sense.  It  should 
have  been,  to  strain  out  a  gnaf ;  and  so 
it  is  printed  in  some  of  the  earlier  ver- 
sions ;  and  so  it  was  undoubtedly  ren- 
dered by  the  translators.  The  common 
reading  is  a  misprint,  and  should  be 
corrected.  The  Greek  means,  to  strain 
out  by  a  cloth  or  sieve.  If  A  gnat.  The 
gnat  has  its  origin  in  the  water,  not  in 
great  rivers,  but  in  pools  and  marshes. 
In  the  stagnant  waters  they  appear  in 
the  form  of  small  grubs,  or  larvcB. 
These  larvse  retain  their  form  about 
three  weeks,  after  which  they  turn  to 
chrysahds  ;  and  after  three  or  four  days 
they  pass  to  the  form  of  gnats.  They 
are  then  distinguished  by  their  well- 
known  sharp  sting.  It  is  probable  that 
the  Saviour  here  refers  to  the  insect  as 
it  exists  in  its  grub  or  la-va  form,  before 
it  appears  in  the  form  of  a  gnat.  Water 
is  then  its  element,  and  those  who  were 
nice  in  their  drink  would  take  pains  to 
strain  it  out.  Hence  the  proverb.  Sef 
Calmet's  Die.  Art.  Gnat.  It  is  here 
used  to  denote  a  very  small  matter,  as 
a  caiuel  is  to  denote  a  large  object. 
'  \ou,  Jews,  take  great  pains  to  avoid 
offence  in  very  small  matters,  suiiersti- 
tiously  observing  the  smallest  points  of 
the  law,  like  a  man  carefully  straining 
out  the  animalculae  from  his  wine  ;  while 
you  are  at  no  pains  to  ai  oid  great  sins — 
hypocrisy,  deceit,  oppression,  and  lust— 
Uke  a  man  who  should  swallow  a  ca 


264 


25  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  for°yemake 
clean  the  outside  of  the  cup  and  of 
the  platter,  but  within  they  are  full 
of  extortion  and  excess, 

26  Thou  blind  Pharisee  !  cleanse 
first  that  which  is  within  the  cup 
and  platter,  that  the  outside  of  them 
may  be  clean  also. 

27  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites !  for  ye  are 
like  unto  *  whited  sepulchres,  which 
indeed  appear  beautiful  outward,  but 

a  Mar.7.4,&c.      &  Lu.11.44.   Ac.23.3. 


MATTHEW.  [A.  D.  33, 

are  within  full  of  dead  men's  bones, 
and  of  all  uncleanness. 

28  Even  so  ye  also  outwardly 
appear  righteous  unto  men,  but 
within  ye  are  full  of  hypocrisy  and 
iniquity. 

29  Woe  unto  you,  scribes  and 
Pharisees,  hypocrites  !  because  ye 
build  the  tombs  of  the  prophets, 
and  garnish  the  sepulchres  of  the 
righteous, 

30  And  say.  If  we  had  been  in 
the  days  of  our  fathers,  we  would 


mel.'  The  Arabians  have  a  similar 
proverb:  "He  eats  an  elephant,  and 
is  suffocated  with  a  gnat."  He  is  trou- 
bled with  little  things,  but  pays  no  at- 
tention to  great  matters. 

25.  The  cup  and  the  -platter.  The 
drinking  cup,  and  the  dish  containing 
food.  The  Pharisees  were  diligent  in 
observing  all  the  washings  and  oblations 
required  by  their  traditions.  IT  jF?<ZZ  of 
extortion  and  excess.  The  outside  ap- 
peared well.  The  inside  was  filled  with 
the  fruit  of  extortion,  oppression,  and 
wickedness.  The  meaning  is,  that 
though  they  took  much  pains  to  appear 
well,  yet  they  obtained  a  living  by  ex- 
tortion and  crime.  Their  cups,  neat  as 
they  appeared  outward,  were  filled,  not 
with  the  fruits  of  honest  industry,  but 
were  extorted  from  the  poor  by  wicked 
arts.  Instead  of  excess,  many  manu- 
scripts and  editions  of  the  Greek  Testa- 
ment read  wickedness. 

26.  Cleanse  first,  &.c.  Let  them  be 
filled  with  the  fruits  of  honest  industry, 
and  then  the  outside  and  the  inside  will 
be  really  clean.  By  this  allusion  to  the 
cup  and  platter,  he  taught  them  that  it 
was  necessary  to  cleanse  the  heart  first, 
that  the  external  conduct  might  be  real- 
ly pure  and  holy. 

27.  Like  unto  whited  sepulchres.  For 
the  construction  of  sepulchres,  see 
Note,  Matt.  viii.  28.  Those  tombs 
were  annually  whitewashed,  to  prevent 
the  people  from  accidentally  coming  in 
contact  with  them  as  they  went  up  to 
Jerusalem.  The  law  considered  those 
persons  unclean  who  had  touched  any 
thing  belonging  to  the  dead.  Numb, 
xix.  16.  .Sepulchres  were  therefore  often 
vyhitewashed,  that  they  might  be  dis- 
'iactly  seen    Thu?  "  whited,'  they  ap- 


peared beautiful.  But  within  they  con 
tained  the  bones  and  corrupting  bodies 
of  the  dead.  So  the  Pharisees.  Their 
outward  conduct  appeared  well.  But 
their  hearts  were  full  of  hypocrisy, 
envy,  pride,  lust,  and  malice  —  fitly  re- 
presented by  the  corruption  within  a 
whited  tomb. 

29.  Ye  build  the  tombs  of  the  prophets. 
That  is,  ye  build  sepulchres  or  tombs 
over  the  prophets  that  have  been  slain. 
This  they  did  professedly  from  venera- 
tion, and  respect  for  their  character. 
This  is  often  done  at  the  East  at  the 
present  day,  and  indeed  elsewhere. 
Among  the  Mahometans  it  is  a  com- 
mon way  of  showing  respect  for  any 
distinguished  man  to  build  a  tomb  for 
him.  By  doing  this,  they  profess  re- 
spect for  his  character,  and  veneration 
for  his  memory.  So  the  Pharisees,  by 
building  tombs  in  this  manner,  profess- 
edly approved  of  the  character  and  con- 
duct of  the  prophets,  and  disapproved 
of  the  conduct  of  their  fathers  in  killing 
them.  H  A7id  garnish,  &c.  That  is, 
adorn  or  ornament.  This  was  done  by  ' 
rebuilding  them  with  more  taste,  deco- 
rating them,  and  keeping  them  neat  and 
clean.  The  original  word  means,  also, 
to  show  any  proper  honor  to  the  me- 
mory of  the  dead ;  as  by  speaking  well 
of  them,  praying  near  them,  or  rearing 
synagogues  near  to  them,  in  honor  of 
their  memory. 

30.  And  say,  &c.  This  they  pro- 
fessed to  say  by  rebuilding  their  tombs. 
They  also,  probably,  publicly  expressed 
their  disapprobation  of  the  conduct  of 
their  fathers.  All  this,  in  building  and 
ornamenting  tombs,  was  a  profession  of 
extraordinary  piety.  Our  Lord  showed 
them  it  was  mere  pretence. 


\.D.330 


CHAPTER  XXIII. 


265 


not  have  been  partakers  with  them 
in  the  blood  of  the  prophets. 

31  Wiicrefore  ye  be  witnesses 
unto  yourselves,  that  ye  are  the 
children  of  them  which  killed  "  the 
prophets. 

32  Fill  '  ye  up  then  the  measure 
of  your  fathers. 

33  Ye  serpents,  ye  generation  '  of 

aAc.7.52.  lTh.2.I5.  6Ge.l5.)6.  ]  Tli.2. 
W.      c  c.3.7. 

31.  Ye  be  witnesses  to  yourselves. 
The  emphasis,  here,  lies  in  the  words 
"to  yourselves."  It  was  an  appeal  to 
their  conscience.  It  was  not  by  their 
building  the  tombs  that  they  were  wit- 
nesses that  they  were  the  children  of 
those  who  slew  the  prophets;  but  in 
spite  of  all  this  pretence  to  piety — under 
cloak  of  all  this  profession — they  knew 
.n  their  consciences,  and  were  witnesses 
to  themselves,  that-  it  was  mere  hypoc- 
risy, and  that  they  really  approved  the 
conduct  of  those  who  slew  the  prophets. 
f  Children  of  them,  &-c.  Resembling 
them;  approvitis  their  conduct;  inhe- 
ritmg  their  leenngs.  They  not  only 
showed  that  they  were  descended  from 
them,  but- that  they  possessed  their  spi- 
rit, and  in  similar  circumstances  would 
have  done  as  they  did. 

32.  Fill  ye  up,  then,  «Scc.  This  is  a 
prediction  of  what  they  were  about  to 
do.  He  would  have  them  to  act  out 
their  true  spirit,  and  show  what  they 
were,  and  evince  to  all  that  they  had 
the  spirit  of  their  fathers.  This  was 
done  by  putting  him  to  death,  and  per- 
secuting the  apostles.  ^  The  measure. 
The  full  amount,  so  as  to  make  it  com- 
plete. By  your  slaying  me,  fill  up  what 
is  lacking  of  the  iniquity  of  your  fathers 
till  the  measure  is  full,  the  national  ini- 
quity is  complete,  as  much  has  been 
committed  as  God  can  possibly  bear, 
and  then  shall  come  upon  you  all  this 
blood,  and  you  shall  be  destroyed.  Vs. 
34,  35. 

33.  Ye  serpents.  This  name  is  given 
to  them  on  account  of  their  pretending 
to  be  pious,  and  very  much  devoted  to 
God,  but  being  secretly  evil.  At  the 
heart,  with  all  their  pretensions,  they 
were  filled  with  evil  designs,  as  the  ser- 
pent was.  Gen.  iii.  1 — 5.  IT  Generation 
of  vipers.  See  Note,  Matt.  xii.  34. 
''i^  Damnation  of  hell.     This  refers,  be- 

23 


vipers !    how  can    ye  escape    the 
damnation  of  hein 

34  Wherefore,  behold,  I  send 
unto  you  prophets,  and  wise  men, 
and  scribes  :  and  some  of  them  ye 
shall  kill  'and  crucify  ;  and  some  of 
them  shall  ye  scourge  •  in  your  syn- 
agogues, and  persecute  them  from 
city  ^  to  city  : 

d  Ac.7.59.  e  Ac.5.40.  2  Cor.11.24,25 
/He.n.37. 


yond  all  question,  to  future  punishment 
So  great  was  their  wickedness  and  by 
pocrisy,  that  if  they  persevered  in  this 
course,  it  was  impossible  to  escape  the 
damnation  that  should  come  on  the 
guilty.  This  is  the  sternest  language 
that  Jesus  ever  used  to  wicked  men. 
But  it  by  no  means  authorizes  ministers 
to  use  such  language  to  sinners  now. 
Christ  knew  that  this  was  true  of  them. 
He  had  an  authority  which  none  now 
have.  It  is  not  the  province  of  minis- 
ters to  denounce  judgment,  or  to  uso 
severe  names ;  least  of  all  to  do  it  on 
pretence  of  imitating  Christ.  He  knew 
the  hearts  of  men.  We  know  them 
not.  He  had  authority  to  declare  cer 
tainly  that  those  whom  he  addressed 
would  be  lost.  We  have  no  such  au- 
thority. He  addressed  persons ;  we 
address  characters. 

34.  /  send  unto  you  prophets,  &c. 
He  doubtless  refers  here  to  the  apos- 
tles, and  other  teachers  of  religion, 
Piophets,  wise  men,  and  scribes,  were 
the  names  by  which  the  teachers  of  re- 
ligion were  known  among  the  Jews 
and  he,  therefore,  used  the  same  terpis 
when  speaking  of  the  messengers  which 
he  would  send.  /  send  has  the  force 
of  the  future,  I  will  send.  IT  Some  of 
them  ye  shall  kill.  As  in  the  case  ot 
Stephen  (Acts  vii.  59),  and  James  (Acta 
xii.  1,2).  '^Crucify.  Punish  with  f^eath 
on  the  cross.  There  are  no  cases  of 
this  mentioned;  but  few  historical  re- 
cords of  this  age  have  come  down  t<S 
us.  The  Jews  had  not  the  power  o» 
crucifying,  but  thej  gave  them  into  the 
hands  of  the  Romans  to  do  it.  li'  Shall 
scourge.  See  Note,  Matt.  x.  17.  This 
was  done.  Acts  xxii.  19 — 24.  2  Cor. 
xi.  24,  25.  li  Persecute,  &c.  Note, 
Matt.  V.  10.  This  was  flilfilled  in  the 
case  of  nearly  all  the  apostles. 

35.  That   upon  you  nxiay  come,  &-C. 


2db 


35  That  ■  upon  you  may  come  all 
the  righteous  blood  shed  upon  the 
earth,  from  the  blood  of  righteous 
Abel  ""  unto  the  blood  of  Zacharias 

son  of  Barachias,  whom  ye  slew 
between  the  temple  and  the  altar. 

36  A'^erily  I  say  unto  you,  All 
these  things  shall  come  upon  this 
generation. 

37  O "^  Jerusalem,  Jerusalem,  Ihou 

tliat  killestthe  prophets,  and  stonest 

aRe.18.24.        6  Ge.4.8.        « 2Ch.24.20,2!. 
i  Lu.13.34. 


MAITHEW.  [A.D.  33 

them  which  are  sent  unto  thee,  hov 
often  would  I  have  gathered  '  thj 
children  together,  even  as  a  het 
gathereth  her  chickens  under  het 
wings,  and  ye  would  not ! 

38  Behold,  your  house  is  left 
unto  you  desolate./ 

39  For  I  say  unto  you.  Ye  shali 
not  see  me  henceforth,  till  ye  shall 
say,  f  Blessed  is  he  that  cometh  in 
the  name  of  the  Lord. 

eDe.32.11,12.  Ps.91.4.  /Zec.n.6.  ^Ps 
118.2G.  c.21.9. 


That  is,  the  nation  is  guilty.  Your 
fathers  were  guilty.  You  have  shown 
yourselves  to  be  like  them.  You  are 
about,  by  slaying  the  Messiah  and  his 
messengers,  to  fill  up  the  iniquity  of  the 
land.  The  patience  of  God  is  exhaust- 
ed ;  and  the  nation  is  about  to  be  visited 
svith  signal  vengeance.  These  national 
crimes  deserve  national  judgments ; 
and  the  proper  judgments  for  all  these 
crimes  are  about  to  come  upon  you  in 
the  destruction  of  your  temple  and  city. 
IT  All  the  righteous  blood.  That  is,  all 
the  judgments  due  for  shedding  that 
blood.  God  did  not  hold  them  guilty 
for  what  their  fathers  did  ;  but  tempo- 
ral judgments  descend  on  children  in 
"Onsequence  of  the  wickedness  of  pa- 
ts— as  in  the  case  of  drunken  and 
profligate  parents.  A  drunken  father 
wastes  the  property  that  his  children, 
might  have  possessed.  A  gambler  re- 
duces liis  children  to  poverty  and  want. 
An  imp  'xient  and  foolish  parent  is  the 
occasio  -v)  leading  his  sons  into  places 
of  pove.iV,  ignorance,  and  crime,  ma- 
terially affecting  their  character  and 
destin/.  See  Notes  on  Rom.  v.  12 — 
19.  oo  of  the  Jews.  The  appropriate 
effects  of  their  fathers'  crimes  were 
coming  on  the  nation,  and  they  would 
suffer.  ^  Upon  the  earth.  Upon  the 
land  of  Judra.  The  word  is  often  used 
^\'ith  this  limitation.  See  Matt.  iv.  8. 
If  m^hteous  Abi'l.  Slain  by  Cain,  his 
brother.  Gen.  iv.  8.  ^  Zacharias,  foti 
of  Barachias.  It  is  not  certainly  known 
who  this  was.  Some  have  thought  it 
was  the  Zecharias  whose  death  is  re- 
corded in  2  Chron.  x.xiv.  20,  21.  He  is 
there  called  the  son  of  Jehoiada  ;  but  it 
is  known  that  it  was  common  among 
the  Jews  to  have  two  names,  as  Mat- 
ihew  is  called  Levi,  Lebbeus,  Thad- 


deus;  and  Simon,  Cephas.  Others 
have  thought  he  referred  to  Zecharias 
the  prophet,  who  might  have  been  mas- 
sacred by  the  Jews,  though  no  account 
of  his  death  is  recorded.  It  might  have 
been  known  by  tradition.  IT  Whom  ye 
slew.  Whom  you,  Jews,  slew.  Whom 
your  nation  killed.  ^  Betiveen  the  tem- 
ple and  the  altar.  Between  the  temple, 
properly  so  called,  the  sanctuary,  and 
the  altar  of  burnt  offering  in  the  court 
of  the  priests.  See  the  plan  of  the  tern 
pie.  Matt.  -xxi.  12. 

36.  Upo7i  tJiis  generation.  The  de 
struction  of  Jerusalein  took  place  about 
forty  years  after  this  was  spoken.  See 
the  next  chapter. 

37.  0  Jerusalem,  &c.  See  Note, 
Luke  xix.  41,  42.  IT  Would  I  have 
gathered.  Would  have  protected  and 
saved.     ^   Thy  children.     Thy  people. 

38.  Your  house.  The  temple.  The 
house  of  worship  of  the  Jews.  The 
chief  ornament  of  Jerusalem.  ^  Deso- 
late. About  to  be  desolate,  or  destroy- 
ed. To  be  forsaken  as  a  place  of  wor 
ship,  and  delivered  into  the  hands  ot 
the  RoiTians,  and  destroyed.  See 
Notes  on  chapter  xxiv. 

39.  Ye  shall  not  see  me,  &c.  The 
dav  of  your  mercy  is  gone  by.  I  have 
offered  you  protection  and  salvation, 
and  you  have  rejected  it.  You  are 
about  to  crucify  me,  and  your  temple 
to  be  destroyed ;  and  you,  as  a  j.ation,, 
l)e  given  up  to  long  and  dreadl  il  suf 
fering.  You  will  not  see  me  as  a  mer- 
ciful Saviour,  offering  you  redemptioii 
any  more,  till  you  have  borne  these 
heavy  judgments.  They  must  come 
upon  you,  and  be  borne,  until  you 
would  be  glad  to  hail  a  deliverer,  and 
say.  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord.     Blessed  be  lie  thai 


A.  D.  33.] 


CHAPTER  XXIV. 


269 


CHAPTER  XXIV. 

ND  "  Jesus  went  out,  and  de- 
.  parted   from  the  temple  :  and 
a  Mar.13.1.   Lii.21.5. 


comes  as  the  Messiah,  to  bring  deUve- 
rance.  This  has  not  been  yet  accom- 
plished, but  the  days  will  come  when 
the  Jews,  long  cast  out  and  rejected, 
will  hail  Jesus  as  the  Messiah,  and  re- 
ceive him  whom  their  fathers  slew,  as 
the  merciful  Saviour.    Rom.  xi.  25 — 32. 

REMARKS. 

1st.  Proper  respect  should  always  be 
shown  to  teachers  and  rulers.     Ver.  3. 

2d.  Wc  are  not  to  copy  the  example 
of  wicked  men.  Ver.  3.  We  are  to 
frame  our  conduct  by  the  law  of  God, 
and  not  by  the  example  oi  men. 

3d.  Men  are  often  very  rigid  in  ex- 
acting of  others  what  they  fail  alto- 
gether of  performing  themselves. 
Ver.  4. 

4th.  We  are  to  obey  God,  rather 
than  man ;  not  to  seek  human  honors 
(ver.  8),  nor  to  give  flattering  titles  to 
others,  nor  to  allow  others  to  give  them 
fo  us  (ver.  9).  Our  highest  honor  is  in 
liumihty ;  and  he  is  most  exalted  who 
is  most  lowly.     Vs.  11,  12. 

5th.  In  the  descriptions  of  the  scribes 
und  Pharisees  in  this  chapter,  we  have 
a  full-length  portrait  of  the  hypocrite. 
1st.  They  shut  up  the  kingdom  of  hea- 
ven against  others.  Ver.  13.  They 
made  great  pretensions  to  knowledge, 
but  they  neither  entered  in  themselves, 
nor  sufTcred  others.  2d.  They  com- 
mitted the  grossest  iniquity  under  a 
cloak  of  reUgion.  Ver.  14.  They 
i'heated  widows  out  of  their  property, 
and  made  long  prayers  to  iiide  their 
villany.  3d.  They  showed  great  zeal 
in  making  proselytes ;  yet  did  it  only 
for  gain,  and  made  them  more  wicked. 
Ver.  15.  4th.  Phey  taught  false  doc- 
trine— artful  contrivances  to  destroy  the 
force  of  oaths,  and  shut  out  the  Creator 
from  their  view.  Vs.  16  —  22.  5th. 
They  were  superstitious.  Ver.  23. 
Small  matters  they  were  exact  in; 
matters  of  real  importance  they  cared 
httle  about.  6th.  They  were  openly 
hypocritical.  They  took  great  pains  to 
appear  well,  while  they  themselves 
knew  that  it  was  all  deceit  and  false- 
hood. Vs.  25  —  28.  7th.  They  pro- 
fessed great  veneration  for  the  memory 
'jf  the  pious  dead,  while  at  the  same 


his  disciples  came  to  Mm  for  tt 
shew  him  the  buildings  of  the  tem- 
ple. 


time  they  were  conscious  that  the; 
really  approved  the  conduct  of  thosf 
whokilled  them.  Vs.  29 — 31.  Never, 
perhaps,  was  there  a  combination  ot 
more  wicked  feelings  and  hypocritical 
actions,  than  among  them ;  and  ncvei 
was  there  more  profound  knowledge 
of  the  human  heart,  and  more  faithful- 
ness, than  in  him  who  tore  off  the  mask, 
and  showed  them  what  they  were. 

6th.  It  is  amazing  with  what  powei 
and  authority  our  blessed  Lord  reproves 
this  wicked  people.  It  is  wonderful 
that  they  ever  waited  for  a  mock  trial, 
and  did  not  kill  him  at  once.  But  hia 
time  was  not  come  ;  and  they  were  re 
strained,  and  not  suffered  to  act  out  the 
fury  of  their  mad  passions. 

~th.  Jesus  pities  dying  sinners.  Ver. 
37.  He  seeks  their  salvation.  He 
pleads  with  them  to  be  saved.  He 
would  gather  them  to  him,  if  they 
would  come.  The  most  hardened, 
even  like  the  sinners  of  Jerusalem,  he 
would  save  if  they  would  come  to  him. 
But  they  will  not.  They  turn  from 
him,  and  tread  the  road  to  death. 

8th.  The  reason  why  the  wicked  are 
not  saved,  is  in  their  obstinacy.  They 
choose  not  to  be  saved,  and  they  die. 
If  they  will  not  come  to  Christ,  it  is 
right  that  they  should  die.  If  they  do 
not  come,  they  must  die. 

9th.  The  sinner  shall  be  destroyed. 
Ver.  38.  The  day  will  come  when  the 
mercy  of  God  will  be  clean  gone  for 
ever,  and  the  forbearance  of  God  ex- 
hausted ;  and  then  the  sinne/  must 
perish.  When  once  God  has  gi\en 
him  over,  he  must  die.  No  man,  no 
parent,  minister,  or  friend,  no  angel,  or 
archangel,  can  then  save.  Salvation  is 
lost,  for  ever  lost.  O  how  ainazing  is 
the  folly  of  the  wicked,  that  they  weary 
out  the  forbearance  of  God,  and  perish 
in  their  sins ! 

CHAPTER  XXIV. 

Jesus  foretells  the  destrtulion  of  i%j 
temple,  as  he  takes  his  final  leave  of  »i, 
and  teaches  what  we?  c  the  signs  of  hii 
coming.  These  predic'ions  are  also  re- 
corded in  Mark  xi'i ;  L.die  xxi.  5 — 38. 

1.  And  Jesus  went  out.      He  vai; 


968 


MATTHEW. 


[A.  D.  33 


2  And  Jesus  said  unto  them,  See 
fe  not  all  these   things  1    Verily  I 
lay  unto  you,  There  *  shall  not  be 
alKi.9.7.    Je.26.18.    Lu.19.44. 

roing  over  to  the  mount  of  Olives. 
Ver.  3.  T  The  buildings  of  the  temple. 
The  temple  itself,  with  the  surrounding 
lourts,  porches,  and  other  edifices.  See 
Note,  Matt.  xxi.  12.  Mark  says,  that 
ihey  particularly  pointed  out  the  stones 
of  the  temple,  as  well  as  the  buildings. 
"  In  that  temple,"  says  Josephus,  the 
lewish  historian;  "  were  several  stones 
which  were  forty-five  cubits  in  length, 
five  in  height,  and  six  in  breadth;" 
that  is,  more  than  seventy  feet  long, 
len  wide,  and  eight  high.  These  stones, 
of  such  enormous  size,  were  principally 
ised  in  building  the  high  wall  on  the 
;ast  side,  from  the  base  to  the  top  of 
■he  mountain.  They  were  also,  it  is 
said,  beautifully  painted  with  variegated 
colors. 

2.  There  shall  not  he  left  here  one  stone 
upon  another.  At  the  time  this  was 
spoken,  no  event  was  more  improbable 
than  this.  The  temple  was  vast,  rich, 
splendid.  It  was  the  pride  of  the  na- 
tion, and  the  nation  was  at  peace.  Yet 
in  the  short  space  of  forty  years  all  this 
was  exactly  accomplished.  Jerusalem 
was  taken  by  the  Roman  armies,  under 
the  command  of  Titus,  A.  D.  70.  The 
account  of  the  siege  and  destruction  of 
the  city  is  left  us  by  Josephus,  a  histo- 
rian of  undoubted  veracity  and  singular 
fidelity.  He  was  a  Jewish  priest.  In 
the  wars  of  which  he  gives  an  account, 
he  fell  into  the  hands  of  the  Romans, 
and  remained  with  them  during  the 
siege  and  destruction  of  the  city.  Be- 
ing a  Jew,  he  would  of  course  say  no- 
thing designed  to  confirm  the  prophe- 
cies of  Jesus  Christ.  Yet  his  whole 
history  appears  almost  like  a  running 
commeniary  on  these  predictions  re- 
specting the  destruction  of  the  temple. 
The  following  particulars  are  given  on 
his  authority. 

After  the  city  was  taken,  Josephus 
Bays,  that  Titus  "gave  orders  that  they 
should  now  demolish  the  whole  city  and, 
temple,  except  three  towers,  which  he 
reserved  standing.  But  for  the  rest  of 
the  wall,  it  was  laid  so  completely  even 
with  the  ground  by  those  who  dug  it  up 
from  the  fjundation,  that  there  was  no- 
thing left,  to  make  those  believe  who 


left  heie  one   stone   upon  another, 
that  shall  not  be  thrown  dovpn. 
3  And  as  he  sat  upon  the  mount 


came  hither  that  it  had  ever  been  in- 
habited." Ma'.monides,  a  Jewish  writer, 
has  also  recorded  that  "  Terentius  Ru- 
fus,  an  officer  in  the  army  of  Titus, 
with  a  ploughshare  lore  up  the  founda 
tions  of  the  temple,"  that  the  prophecy 
might  be  fulfilled,  "  Zion  shall  be 
ploughed  as  a  field."  Micah  iii.  12. 
This  was  all  done  by  the  direction  of 
divine  providence.  Titus  was  desiroua 
of  preserving  the  temple  ;  and  fre 
quently  sent  Josephus  to  the  Jews  to 
induce  them  to  surrender  and  save  the 
temple  and  city.  But  the  prediction  of 
the  Saviour  had  gone  forth,  and  not 
withstanding  the  wish  of  the  Roman 
general,  the  temple  was  to  be  destroy- 
ed. The  Jews  themselves  first  set  fire 
to  the  porticoes  of  the  temple.  One  of 
the  Roman  soldiers,  without  any  com- 
mand, threw  a  burning  firebrand  into 
the  golden  window,  and  soon  the  tem- 
ple was  in  flames.  Titus  gave  orders 
to  extinguish  the  fire  ;  but  amidst  the 
tumult,  none  of  his  orders  were  obey- 
ed. The  soldiers  pressed  to  the  tem- 
ple, and  neither  fear,  nor  entreaties, 
nor  stripes,  could  restrain  them.  Their 
hatred  of  the  Jews  urged  them  on  to 
the  work  of  destruction,  and  thus,  says 
Josephus,  the  temple  was  burnt  against 
the  will  of  Caesar. — Jewish  Wars,  b. 
vi.  ch.  iv.  ^  5,  6,  7. 

3.  He  sat  upon  the  mount  of  Olives. 
Note,  PJatt.  xxi.  1.  From  that  mount 
there  was  a  magnificent  view  of  the 
whole  city.  11  The  disciples  came  unto 
him  privately.  Not  all  of  them,  but 
Peter,  James,  John,  and  Andrew. 
Mark  xiii.  3.  The  prediction  that  the 
temple  would  be  destroyed  (ver.  2),  had 
been  made  in  the  presence  of  all  the 
apostles.  A  part  now  came  privately 
to  know  more  particularly  when  this 
would  be.  11  When  shall  these  things 
he  t  There  are  three  questions  here  : 
1st.  When  those  things  should  take 
place.  2d.  What  should  be  the  signs 
of  his  coming.  3d.  What  should  be 
the  signs  that  the  end  of  the  world  was 
near.  To  these  questions  he  replies  in 
this  and  the  following  chapters.  Tins 
he  does,  not  by  noticing  them  distinct- 
ly, but  by  intermingling  the  descriptjoiia 


A..  D.  33.] 

of  Olives,  the  disciples  came  unto 
him  privately,  saying,  Tell  us,  when 
shall  these  things  be]  And  what 
shall  be  the  sign  of  thy  coming,  and 
of  the  end  of  the  world  ?  <» 

•1  And  Jesus  answered  and  said 
unto  them.  Take  *  heed  that  no  man 
deceive  you. 

5  For  many  shall  come  in  my  * 
a  1  Th.5.1,&;c.  J  Col.2.8.  2Th.2.3.  «  Je. 
U.U. 

of  the  destruction  of  Jerusalem,  and  of 
the  end  of  the  world ;  so  that  it  is  some- 
times difficult  to  tell  to  what  particular 
subject  his  remarks  apply.  The  prin- 
ciple on  which  this  combined  descrip- 
tion of  two  events  was  spoken,  appears 
to  be,  that  they  could  he  described  in 
the  same  words,  and,  therefore,  the  ac- 
counts are  intermingled.  A  similar  use 
of  language  is  found  in  sonic  parts  of 
Isaiah,  where  the  same  language  will 
describe  the  return  from  the  Babylonish 
aptivity,  and  dehverance  by  the  Mes- 
siah, and,  therefore,  was  used  by  the 
prophet.  See  Introduction  to  Isaiah,  ^ 
7.  ^  Sign  of  thy  coming.  Evidence 
that  thou  art  coming.  By  what  token 
shall  we  know  that  thou  art  coming? 

4,  5.  Take  heed,  &.C.  He  first  gives 
them  a  caution  to  beware  of  deception. 
They  were  to  be  constantly  on  their 
guard,  as  many  would  arise  to  deceive 
the  people.  If  Many  shall  come  in  my 
name.  Not  in  the  name  or  by  the  au- 
thority of  Jesus,  but  in  the  name  of  the 
Messiah,  or  claiming  to  be  the  Messiah. 
^  I  am  Christ.  I  am  the  Messiah. 
Note,  Matt.  i.  1.  The  Messiah  was 
expected  at  that  time.  Matt.  ii.  1,  2. 
Many  would  lay  claims  to  being  the 
Messiah,  and,  as  he  was  universally 
e.\pccted,  many  would  easily  be  led  to 
boheve  in  them.  There  is  abundant 
evidence  that  this  was  fully  accomplish- 
ed. Josephus  informs  us  that  there 
were  many,  who  pretended  to  divine 
inspiration,  deceived  the  people,  lead- 
ing out  numbers  of  them  into  the  de- 
sert. "The  land,"  says  he,  "was 
overrun  with  magicians,  seducers,  and 
impostors,  who  drew  the  people  after 
them  in  multitudes  into  sohtudes  and 
deserts,  to  see  the  signs  and  miracles 
which  they  promised  to  show  by  the 
power  ol  (jrod."  Among  these  are 
mentioned  particularly  Dositheus,  the 
Samaritan,  who  affirmed  that  he  was 
23* 


CHAPTER  XXIV. 


208 


name,  saying,    -    ^m   Christ;    and 
shall  deceive  many. 

6  And  ye  shall  hear  of  wars,  * 
and  rumours  of  wars :  see  that  ye 
be  not  troubled  :  for  all  Ihese  tking/t 
must  come  to  pass,  but  the  end  is 
not  yet. 

7  For  •  natio.i  shall  rise  against 
nation,  and  kingdom  against  king- 

</Da.c.ll.      e  Hag.2.21,2iJ. 


Christ ;  Simon  Magus,  who  said  he 
appeared  among  the  Jews  as  the  Son 
of  God  ;  and  Theudas,  who  persuaded 
many  to  go  with  him  to  the  river  Jor 
dan,  to  see  the  waters  divided.  The 
names  o{  twenty-four  false  Messiahs  are 
recorded  as  having  appeared  between 
the  time  of  the  emperor  Adrian  and  the 
year  1682. 

6.  And  ye  shall  hear  of -wars ,  &.C.  It 
is  recorded  in  the  history  of  Rome,  that 
the  most  violent  agitations  prevailed  in 
the  Roman  empire  previous  to  the  de- 
struction of  Jerusalem.  Four  emperors , 
Nero,  Galba,  Otho,  and  Vitclhus,  suf- 
fered violent  deaths,  in  the  short  space 
of  eighteen  months.  In  consequence 
of  these  changes  in  the  government, 
there  were  commotions  throughout  the 
empire.  Parties  were  formed ;  ard 
bloody  and  violent  wars  were  the  coi  - 
sequence  of  attachment  to  the  particu 
lar  emperors.  This  is  the  more  remark- 
able, as  at  the  time  that  the  prophecy 
was  made,  the  empire  was  in  a  state  of 
peace.  IT  Rumors  of  wars.  Wars  de- 
clared, or  threatened,  but  not  carried 
into  execution.  Josephus  says,  that 
Bardanes,  and  after  him  Volageses,  de- 
clared war  against  the  Jews,  but  it  was 
not  carried  into  execution.  Ant.  20,  34. 
He  also  says  that  ViteUius,  governor  of 
Sytia,  declared  war  against  Aretas, 
king  of  Arabia,  and  wished  to  lead  his 
army  through  Palestine,  but  the  death 
of  Tiberius  prevented  the  war.'  Ant. 
18.  5,  3.  IT  The  end  is  not  yet.  The 
end  of  the  Jewish  economy  ;  the  de- 
struction of  Jerusalem  will  not  imme- 
diately follow.  Be  not,  therefore,  alarm- 
ed when  you  hear  of  those  commotions. 
Other  signs  will  warn  you  when  to  be 
alarmed,  and  seek  security. 

7.  Natio7i  shall  rise  against  nation, 
and  kingdom  against  kiiigdom.  At 
Caesarea,  the  Jews  and  Syrians  con- 
tended about  the  right  to  the  city,  vy^ 


270 


MATTHEW. 


[A.  D.  33. 


dom .  and  there  shal!  be  famines, 
and  pestilences,  and  earthquakes,  in 
divers  places. 

jwenty  thousand  of  the  Jews  were  slain. 
At  this  blow  the  whole  nation  of  the 
Jfews  was  exasperated,  and  carried  war 
and  desolation  through  the  Syrian  cities 
and  villages.  Sedition  and  civil  war 
spread  throughout  Judea;  Italy  was 
also  thrown  into  civil  war,  by  the  con- 
tests between  Otho  and  Vitellius  for 
the  crown.  ^  And  there  shall  be  famines. 
There  was  a  famine  foretold  by  Agabus 
(Acts  xi.  28),  which  is  mentioned  as 
having  occurred,  by  Tacitus,  Suelortius, 
and  Eusebius ;  and  which  was  so  se- 
vere in  Jerusalem,  Josephus  says,  that 
many  people  perished  for  want  of  food. 
Ant.  20,  2.  Four  times  in  the  reign  of 
Claudius  (A.  D.  41 — 54),  famine  pre- 
vailed in  Rome,  Palestine,  and  Greece. 
^Pestilences.  Raging,  epidemic  dis- 
eases. The  plague,  sweeping  off  mul- 
titudes of  people  at  once.  It  is  com- 
monly the  attendant  of  famine,  and 
often  produced  by  it.  A  pestilence  is 
recorded  as  raging  in  Babylonia,  A.  D. 
40  (Joseph.  Ant.  18,  'J,  8);  in  Italy, 
A.  D.  66  (Tacitus,  16.  13).  Both  of 
these  took  place  before  the  destruction 
of  Jerusalem.  IT  Earthquakes.  In  pro- 
phetic 4anguage  earthquakes  sometimes 
mean  pohtical  commotions.  Literally 
they  are  tremors  or  shakings  of  the 
earth,  and  often  shaking  cities  and 
towns  to  ruin.  The  earth  opens,  and 
houses  and  people  sink  indiscriminately 
to  destruction.  Many  of  these  are  men- 
tioned as  preceding  the  destruction  of 
Jerusalem.  Tacitus  mentions  one  in 
the  reign  of  Claudius,  at  Rome,  and 
says  that  in  the  reign  of  Nero  the  cities 
of  Laodicea,  Hierapolis,  and  Colosse, 
were  overthrown ;  and  the  celebrated 
Pompeii  was  overwhelmed,  and  almost 
destroyed  by  an  earthquake.  Annales  15. 
22.  Others  are  mentioned  as  occurring 
at  Smyrna,  Miletus,  Chios,  and  Sainos. 
Luke  adds,  "  And  fearful  sifrhts,  and 
great  signs,  shall  there  be  from  heavcn.^^ 
xxi.  11.  Josephus,  who  had  probably 
never  heard  of  this  prophecy,  and  who 
(certainly  would  have  done  nothing  de- 
.-•ignedly  to  show  its  fulfihnetit,  records 
ilie  prodigies  and  signs  which  he  says 
preceded  tiie  destruction  of  the  city. 
A  star,  says  he,  resembhng  a  sword, 
stood  over  the  city,  and  a  comet  that 


8  All  these  are  the  beginning  of 
sorrows. 

9  Then  "  shall  they  deliver  you 

aLu.21.12. 


continued  a  whole  year.  At  the  feast 
of  unleavened  bread,  during  the  night, 
a  bright  light  shone  round  the  altar  and 
the  temple,  so  that  it  seemed  to  be 
bright  day,  for  half  an  hour.  The  east- 
ern gate  of  the  temple,  of  solid  brass, 
fastened  with  strong  bolts  and  bars,  and 
which  had  been  shut  with  difficulty  by 
twenty  men,  opened  in  the  night  of  its 
own  accord.  A  few  days  alter  that 
feast,  he  says,  "  before  sunsetting, 
chariots  and  troops  of  soldiers  in  their 
armor  were  seen  running  about  among 
the  clouds,  and  surrounding  of  cities." 
A  great  noise,  as  of  the  sound  of  a  mul- 
titude, was  heard  in  the  temple,  saying, 
"  LET  us  REMOVE  HENCE."  Four  years 
before  the  war  began,  Jesus  the  son  of 
Ananus,  a  plebeian  and  a  husbandman, 
came  to  the  feast  of  the  tabernacles, 
when  the  city  was  in  peace  and  pros  - 
perity,  and  began  to  cry  aloud,  "  A 
voice  from  the  east,  a  voice  from  the 
west,  a  voice  from  the  four  winds,  a 
voice  against  Jerusalem  and  the  holy 
house,  a  voice  against  the  bridegroom 
and  the  brides,  and  a  voice  against  this 
whole  people!"  He  was  scourged, 
and  at  every  stroke  of  the  whip  he 
cried,  "  Wo,  wo,  to  Jerusalem." — 
This  cry,  he  says,  was  continued  every 
day  for  more  than  seven  years,  till  he 
was  killed  in  the  siege  of  the  city,  ex- 
claiming, "  Wo,  wo  to  myself,  also."— 
Jewish  Wars,  b.  vi.  ch.  v.  ^  3. 

8.  The  beginning  of  sorrows.  Far 
heavier  calamities  are  yet  to  come  be- 
fore the  end. 

9.  To  be  afflicted.  By  persecution, 
imprisonment,  scourging,  &c.  ^  Thev 
shall  deliver  you  up  to  councils.  (Mark.; 
To  the  great  council,  or  sanhedrim — for 
this  is  the  word  in  the  original.  Note, 
Matt.  V.  22.  This  was  fulfilled  when 
Peter  and  John  were  brought  before 
the  council.  Acts  iv.  5,  6,  7.  Mark 
farther  adds  (xiii.  9)  that  they  should  be 
delivered  to  synagogues  and  to  prisons 
to  be  beaten,  and  should  be  brought  be- 
fore rulers  and  kings  for  his  name's 
sake.  All  this  was  remarkably  fulfill- 
ed. Peter  and  John  were  imprisoned 
(Acts  iv.  3) ;  Paul  and  Silas  also  (Acts 
xvi.  24).  They  were  also  beaten  (xvi. 
23.)     Paul  was  brought  before  Gallio 


A.  D.33.J 


ap  to  be  afflnted  and  shall  kill  » 
you  :  and  ye  shall  be  hated  of  all 
nations  for  my  name's  sake. 

10  And  then  shall  many  be  *  of- 
. ended,  and  shall  betray  one  another, 
*nd  shall  liate  one  another. 

a  Jiio.lC.2.    Ac.7.59.      b  c.13.21. 


CHAPTER  XXIV. 


271 


Acts  xviii.  12),  before  Felix  (xxiv.  24), 
ind  bnfore  Agrippa  (xxv.  23).  '^  And 
ihall  kill  you.  Tiiiit  is,  shall  kill  some 
of  you.  ytephen  was  stoned  (Acts  vii. 
59);  James  was  killed  by  Herod  (Acts 
xii.  2).  And  in  addition  to  all  that  the 
jacred  writers  have  told  us,  the  perse- 
cution under  Nero  took  place  before 
'he  destruction  of  Jerusalem,  in  which 
were  put  lo  death,  with  many  others, 
Peter  and  Patil.  Most  of  the  apostles, 
it  is  believed,  died  by  persecution. 

When  they  were  delivered  up,  Jesus 
told  them  not  to  premeditate  what  they 
should  say,  for  he  would  give  them  a 
mouth  and  wisdom,  which  all  their  ad- 
versaries could  not  gainsay  or  resist. 
Luke  xxi.  14,  15.  The  fulfilment  of 
this  is  recorded  in  the  case  of  Stephen 
(Acts  vi.  10),  and  of  Paul  who  made 
Felix  tremble.  Acts  xxiv.  25.  If  Ye 
shall  be  haled  of  all  nations.  This  was 
fulfilled  then,  and  has  been  in  all  ages. 
It  was  judged  to  be  a  crime  to  be  a 
Christian.  Multitudes  for  this,  and  for 
nothing  else,  were  put  to  death.  H  For 
my  name's  sake.  On  account  of  attach- 
ment to  me  ;  or  because  you  bear  my 
name  as  Christiayis. 

10.  Many  shall  be  offended.  See 
Note,  Matt.  v.  29.  Many  shall  stum- 
ble, fall,  apostatize,  from  a  profession 
of  religion.  Many  who  professed  to 
.ove  me,  shall  then  show  that  they  had 
no  real  attachment  to  me  ;  and  in  those 
trying  times  shall  show  that  they  knew 
nothing  of  genuine  Christian  love.  See 
1  John  ii.  19.  IT  Shall  betray  one  an- 
other. Those  who  thus  apostatize  from 
professed  attachment  to  me  shall  bc- 
trav  others  who  really  love  me.  This 
they  would  do  to  secure  their  own 
safety,  by  revealing  the  names,  habita- 
tions, or  places  of  concealment  of  oth- 
ers. ^  Shall  hate  one  another.  Not 
that  real  Christians  would  do  this,  but 
those  who  had  professed  to  be  such, 
would  then  show  that  they  were  not,  and 
wouW  bate  one  another,  .Luke  adds, 


11  And  '  many  false  propneta 
shall  rise,  and' shall  deceive '' many. 

12  And  because  iniquity  shall 
abound,  the  love  of  many  shall  wax 
'cold. 

1.3  But-'"  he  that  shall  endure  unto 
the  end,  the  same  shall  be  saved. 

d  1  Ti.4.1.    e  ReJi, 


c2P. 
IS.IG. 


.2.1.    1  Jno.4.3. 
/  Ke.2. 10. 


that  they  shoidd  be  betrayed  by  parents, 
and  brethren,  and  kinsfolks.  andfriciAs. 
They  would  break  over  the  most  ten- 
der ties  to  surrender  Christians  to  pun- 
ishment. So  great  would  be  their 
hatred  of  Christianity,  that  it  would 
overcome  all  the  natural  endearments 
of  kindred  and  home.  This,  in  the 
persecutions  of  Chri.stiaiis,  has  been  of- 
ten done  ;  and  nothing  shows  more 
fully  the  deep  and  deadly  hatred  of  the 
human  heart  to  the  gospel. 

11.  And  many  false  prophets.  Many 
men,  pretending  to  be  prophets,  or  fore- 
tellers of  future  events.  This  refers  not 
to  the  false  Messiahs  of  which  he  had 
spoken  (v.  5\  but  to  prophets  who 
should  appear  during  the  siege  of  the 
city,  of  them  Josephus  says:  "The 
tyrannical  zealots  who  ruled  the  city 
suborned  many  false  prophets  to  declare 
that  aid  would  be  given  to  the  people 
from  heaven.  This  was  done  to  pre- 
vent them  froin  attempting  to  desert, 
and  to  inspire  confidence  in  God."  See 
Jewish  W^rs,  b.  vi.  c.  5,  ^  2,  3. 

12.  And  because  iniquity,  &lc.  The 
word  iniquity  here  seems  to  include  the 
cruelty  of  the  Jews  and  Romans  in  their 
persecutions;  the  betcaying  of  Chris- 
tians by  those  who  professed  to  be  such ; 
and  the  pernicious  errors  of  false  pro- 
phets and  others.  Theefi'ect  ot  all  this 
would  be,  that  the  ardor  of  feeling  of 
many  Chistians  would  be  lessened. 
The  word  wax  means  to  become.  It  is 
an  old  Saxon  word,  not  used  now  in 
this  sense,  except  in  the  "Bible.  The 
fear  of  death,  and  the  deluding  influ- 
ence of  false  teachers,  would  lessen  the 
zeal  of  many  timid  and  weak  pro- 
fessors ;  perhaps  also  of  many  real,  but 
feeble  Christians. 

13.  He  that  shall  endure  unto  the  end 
— shall  be  saved.  The  word  "end'" 
here  has  by  some  been  thought  to  mean 
the  destruction  of  Jerusalem,  or  the  eiid 
of  the  Jewish  economy.  And  the  mean- 
ing has  been  supposed  to  be.  he  that 


272 


MATTHEW. 


LA.  D.  33, 


14  And  this  gospel  o1  the  king- 
dom shall  be  "  preached  in  all  the 
world  for  a  witness  unto  all  nations ; 
and  then  shall  the  end  come. 

15  When  ye,  therefore,  shall  see 
he  abomination  of  desolation  spoken 

ac.28.19.    Ro.10.18.    Re.14.6. 

perseveres  in  bearing  these  persecutions 
to  the  end  of  the  wars,  shall  be  safe. 
God  will  protect  his  people  from  harm, 
so  that  not  a  hair  of  the  head  shall  per- 
ish. Others  with  more  probability,  have 
referred  this  to  final  salvation,  and  refer 
the  "end"'  to  the  close  of  life.  He 
that  bears  afflictions  and  persecutions 
faithfully ;  that  constantly  adheres  to 
his  religion,  and  does  not  shrink  till 
death,  shall  be  saved,  or  shall  enter 
heaven.  So  Luke  (xxi.  18)  says,  there 
should  not  a  hair  of  the  head  perish  ; 
i.  e.,  they  should  be  saved.  A  hair  of 
the  head,  or  the  smallest  part  or  portion, 
is  a  proverbial  expression,  denoting  the 
ceHainty  and  completeness  ot  their  sal- 
vaion.  Luke  (xxi.  19)  farther  adds, 
"In  your  patient' 3  possess  ye  your 
souls."  That  is,  keep  your  souls  pa- 
tient ;  keep  proper  ji  issession  of  pa- 
tience as  your  own.  It  is  a  part  of 
religion  to  teach  it ;  and  in  these  trying 
times  let  it  not  depart  from  you. 

14.  And  this  gospel — shall  be  preach- 
ed in  all  the  world.  The  evidence  that 
this  was  done  is  to  be  chiefly  derived 
from  the  New  Testament,  and  there  it 
is  clear.  Thus  Paul  declares  that  it  was 
preached  to  every  creature  under  heaven 
(Col.  i.  6,  23) ;  that  the  faith  of  the  Ro- 
mans was  spoken  of  throughout  the 
whole  world  (Rom.  i.  8) :  that  he  preach- 
ed in  Arabia  (Gal.  i.  17),  and  at  Jerusa- 
lem, and  round  about  unto  lUyricum 
(Rom.  w.  19).  We  know  also  that  he 
travelled  through  Asia  Minor,  Greece, 
and  Crete ;  that  he  was  in  Italy,  and 
probably  in  Spiin  and  Gaul.  Rom.  xv. 
24 — 28.  At  the  same  time,  the  other 
apostles  were  not  idle  ;  and  there  is  full 
proof  that  within  thirty  years  after  this 
prophecy  was  spoken,  churches  were 
established  in  all  these  regions.  IT  For 
%  witness  unto  all  nations.  This  preach- 
ing the  gospel  indisoriminately  to  all  the 
Gentiles,  shall  be  a  proof  to  them,  or  a 
witness,  that  the  division  between  the 
Jews  and  Gentiles  was  about  to  be 
Broken  down.  Hitherto  the  blessings 
of  revelation  had  been  confined  to  the 


*  of  by  Daniel  the  prophet,  stand  in 
the  holy  place,  (whoso  readeth,  let 
him  understand  :) 

16  Then   let   them  which  be  in 
Judea  flee  into  the  mountains  : 


6  Da.9.27.  12.11. 


Jews.  They  were  the  peculiar  people 
of  God.  His  messages  had  been  sent  to 
them  only.  When,  therefore,  God  sent 
the  gospel  to  all  other  people,  it  was 
proof,  or  a  wil?iess  unto  them,  that  the 
peculiar  Jewish  economy  was  at  an  end. 
^  Then  shall  the  end  come.  The  end  of 
the  Jewsh  economy.  The  destruction 
of  the  temple  and  city. 

15.  The  abomination  of  desolation. 
This  is  a  Hebrew  expression,  meaning 
an  abominable  or  hateful  destroyer.  The 
Gentiles  were  all  held  in  abomination  by 
the  Jews.  Acts  x.  28.  The  abomination 
of  desolation,  means  the  Roman  army  ; 
and  is  so  explained  by  Luke  xxi.  20. 
The  Roman  army  is  farther  called  the 
abomiiialion,  on  account  of  the  images 
of  the  emperor  and  the  eagles,  carried 
in  front  of  the  legions,  and  regarded 
by  the  Romans  with  divine  honors. 
"iT  Spoken  of  by  Daniel  the  prophet.  Dan. 
L\.  26,  27  ;  xi.  31  ;  xii.  11.  11  Sta?iding 
in  the  holy  place.  Mark  says,  standing 
where  it  ought  not,  meaning  the  same 
thing.  All  Jerusalem  was  esteemed  holy 
Matt.  iv.  5.  The  meaning  of  this  is, 
when  you  see  the  Roman  armies  stand- 
ing in  the  holy  city,  or  encamped  around 
the  temple,  or  the  Roman  ensigns  or 
standards  in  the  temple.  Josephus  far- 
ther relates,  that  when  the  city  was 
taken,  the  Romans  brought  their  idols 
into  the  temple,  and  placed  them  over 
the  eastern  gate,  and  sacrificed  to  them' 
there.  Jewish  Wars,  b.  vi.  ch.  6,  '^  1. 
IT  Whoso  readeth,  &c.  This  seems  ta 
be  a  remark  made  by  the  evangelist, 
to  direct  the  attention  of  the  reader  par- 
ticularly to  the  meaning  of  the  prophccv 
by  Daniel. 

16.  Tlien  let  them,  &c.  Then  Chn» 
tians  may  know  that  the  end  is  come^ 
and  should  seek  a  place  of  safety.  De- 
struction would  not  only  visit  the  city, 
but  would  extend  to  the  surrounding 
part  of  Judea.  H  The  mountains.  The 
mountains  of  Palestine  abound  in  caves, 
a  safe  retreat  for  those  pursued.  In  all 
ages  these  caves  were  the  favorite  places 
of  robbers ;  and  were  also  resorte/1  tc 


A..  D.  33.] 


CHAPTER  XXIV. 


273 


17  Let  him  which  is  on  the 
house-top  not  come  down  to  take 
any  thinor  out  of  his  house  : 

18  Neither  let  him  which  is  in 
the  field  return  back  to  take  his 
clothes. 

19  And  "  woe  unto  them  that  are 

a  Lu  .23.29. 


by  those  in  danger.  1  Sam.  xiii.  6  ; 
txii.  1.  2  Sam.  xxiii.  13.  Josh.  x.  16. 
In  those  mountains  they  would  be  safe. 

17.  Him  which  is  on  the  house-top. 
The  roofs  of  the  houses  in  eastern  coun- 
tries were  made  flat,  so  that  they  were 
favorable  places  for  walking  and  retire- 
ment. See  Note,  Matt.  ix.  1 — S.  The 
meaning  here  is,  that  he  who  should  be 
on  the  house-lop  when  this  calamity 
came  upon  the  city,  should  flee  without 
delay  ;  he  should  not  even  take  time  to 
secure  any  article  of  apparel  from  his 
house.  So  sudden  would  be  the  ca- 
lamity, that  by  doing  it  he  would  en- 
danger his  life. 

18.  Return  hack  to  take  his  clothes. 
His  clothes  which,  in  working,  he  had 
laid  aside;  or  which  in  fleeing  lie  should 
throw  off  as  an  incumbrance.  Clothes 
here  means  the  oiiter  garment,  com- 
monly laid  aside  when  men  worked,  or 
ran.     See  Note,  Matt.  v.  40. 

These  directions  were  followed.  It 
is  said  that  the  Christians,  warned  by 
these  predictions,  fled  from  the  city  to 
Pella,  and  other  places  beyond  Jordan; 
so  that  there  is  not  evidence  that  a  sin- 
gle Christian  perished  in  Jerusalem. 
Eusebius,  Hist.  Eccl.  lib.  3,  ch.  6. 

20.  But  pray  ye,  Sec.  The  destruc- 
tion was  certainly  coming.  It  could 
not  be  prevented.  Yet  it  was  right  to 
pray  for  a  mitigation  of  the  circum- 
stances, that  it  might  be  as  mild  as  pos- 
sible. So  we  know  that  calamity  is 
before  us ;  sickness,  pain,  and  bereave- 
ment, and  death,  are  in  our  path ;  yet 
though  vve  know  that  these  things  must 
come  upon  us,  it  is  right  to  pray  that 
they  may  come,  in  as  mild  a  manner  as 
may  be  consistent  with  the  will  of  God. 
We  must  die ;  but  it  is  right  to  pray  that 
the  pains  of  our  dying  may  be  neither 
loiig  nor  severe.  IT  In  the  winter.  On 
account  of  the  cold,  storms,  &c.  To 
be  turred  then  from  home,  and  com- 
oelled  to  take  up  an  abode  in  caverns, 
would  be  a  double  calamity.  IT  Neither 
■m  the  sabbath-day.    Journeys  were  pro- 


with  child,  and  to  them  that  give 

suck  in  those  days  ' 

20  But  pray  ye  that  yoar  flight 
be  not  in  the  winter,  neither  on  the 
sabbath-day  : 

21  For  ''  then  shall  be  great  tribu 
iation,  such  as  was   not  since  the 

6  Da. 12.1. 


hibited  by  the  law  on  the  sabbath.  Ex 
xvi.  29.  The  law  of  Moses  did  not  men- 
tion the  distance  to  which  persons  migh 
go  on  the  sabbath  ;  but  most  of  the  J  e  ws 
maintained  that  it  should  not  be  more 
than  two  thousand  cubits.  Some  sup- 
posed that  it  was  seven  furlongs,  oi 
nearly  a  mile.  This  distance  was  al 
lowed,  in  order  that  they  might  go  to 
their  places  of  worship.  Most  of  them 
held  that  it  was  not  lawful  to  go  farther, 
under  any  circumstances  of  war  or  af- 
fliction. Jesus  teaches  them  to  pray 
that  it  might  not  be  on  the  sabbath,  be- 
cause if  they  should  not  go  farther  than 
a  sabbath-day's  journey,  they  would  not 
be  beyond  the  reach  of  danger;  and  it 
they  did,  they  would  be  exposed  to  the 
charge  of  violating  the  law.  It  should 
be  added,  that  it  was  almost  impracti- 
cable to  travel  in  Judca  on  that  day,  as 
the  gates  of  the  cities  were  usually 
closed.     Neh.  xiii.  19 — 22. 

21.  There  shall  be  great  tribulation. 
The  word  tribulation  means  calamity, 
or  suffering.  Luke  (xxi.  24)  has  speci 
fled  in  what  this  tribulation  should  con- 
sist. "  They  shall  fall  by  the  edge  of 
the  sword,  and  shall  be  led  away  cap- 
tive into  all  nations,  and  Jerusalem  shall 
be  trodden  down  of  the  Gentiles,  until 
the  times  of  the  Gentiles  shall  be  ful- 
filled." That  is,  until  the  time  allotted 
for  the  Gentiles  to  do  it  shall  be  fully 
accomplished ;  or  as  long  as  God  ia 
pleased  to  suficr  them  to  do  it. 

The  first  thing  mentioned  by  Luke 
is,  that  they  should  fall  by  the  edge  of 
the  sword.  That  is,  should  be  slain  m 
war,  as  the  sword  was  then  principally 
used  in  war.  This  was  most  strikingly 
fulfilled.  Josephus,  in  describing  it,  uses 
almost  the  very  words  of  our  Saviour. 
All  the  calamities,  says  he,  which  had 
befallen  any  nation  from  the  beginning 
of  the  world,  were  but  small  in  compari 
son  with  those  of  the  Jews.  Jewish 
Wars,  b.  i.,  preface,  §  4. 

He  has  given  the  following  a/;count 
of  one  part  of  the  massacre  wh-3n  thn 


274 


beginning  of  the  world  to  this  time, 
no,  nor  ever  shall  be. 


MATTHEW.  [A.  D.  33. 

22  And  except  those  days  should 
be  shortened,  there  should  no  flesh 


city  was  taken.  "■'  And  now  rushing 
into  the  city,  they  slew  wliomsoever 
they  found,  without  distinction,  and 
burnt  the  houses  and  all  the  people 
who  had  fled  into  them.  And  when 
they  entered  for  the  sake  of  plunder, 
ihey  found  whole  families  of  dejid  per- 
sons, and  houses  full  of  carcasses  de- 
stroyed by  famine,  then  they  came  out 
with  their  hands  empty.  And  though 
tliey  thus  pitied  the  dead,  they  had  not 
the  same  emotion  for  the  living,  but 
killed  all  they  met,  whereby  they  filled 
the  lanes  with  dead  bodies.  The  whole 
citij  ran  with  blood,  insomuch  that  many 
things  which  were  burning  were  extin- 
guished by  the  blood."'  Jewish  Wars, 
b.  vi.  ch.  8,  §  5;  ch.  9,  ^  2,  3.  He 
adds,  that  in  the  siege  of  Jerusalem, 
not  fewer  than  eleven  hundred  thousand 
perished  (Jewish  Wars,  b.  vi.  ch.  9, 
§  3)  —  a  number  almost  as  great  as  are 
in  the  whole  city  of  London.  In  the 
adjacent  provinces  no  fewer  than  two 
hu7idred  andjifty  thousand  are  reckoned 
to  have  been  slain  ;  making  in  all  whose 
deaths  were  ascertained,  the  almost  in- 
credible number  of  owe  million  three 
hu7idred  and  fifty  thousand,  who  were 
put  to  death.  These  were  not  indeed 
all  slain  with  the  sword.  Many  were 
crucified.  "  Many  hundreds,"  says  he 
(Jewish  Wars,  b.  v.  ch.  xi.  'j  1),  "  were 
fir.^t  whipped,  then  tormented  with 
various  kinds  of  tortures,  and  finally 
crucified :  the  Roman  soldiers  nailing 
them  (out  of  the  wrath  and  hatred  they 
bore  to  tlie  Jews)  one  after  one  way, 
and  another  after  another,  to  crosses, 
hy  way  of  jest,  until  at  length  the  multi- 
•^ude  became  so  great  that  room  was 
(vanting  for  crosses,  and  crosses  for  the 
bodies."  So  terribly  was  their  impre- 
cation fulfilled — his  blood  be  on  us  and  on 
our  children.  Matt,  xxvii.  25.  If  it  be 
asked  how  it  was  possible  for  so  many 
people  to  be  slain  in  a  single  city,  it  is 
answered,  that  the  siege  of  Jerusalem 
commenced  during  the  time  of  the  pass- 
over,  when  all  the  males  of  the  Jews 
were  required  to  be  there,  and  when  it 
s  estimated  that  more  than  three  mil- 
lions were  usually  assembled.  See  Jo- 
sephus,  Jewish  Wars,  b.  vi.  ch.  ix. 
4  3,  4. 
A  honiblo  instance  of  the  distress  of 


Jerusalem  is  related  by  Josephus.  The 
famine  during  the  siege  became  so  great 
that  they  ate  what  the  most  sordid  ani- 
mals refused  to  touch.  A  woman  of 
distinguished  rank,  having  been  plun- 
dered by  the  soldiers,  in  hunger,  rage, 
and  despair,  killed  and  roasted  her  babe, 
and  had  eaten  one  half  of  him  before 
the  deed  was  discovered.  Jewish  Wars, 
b.  vi.  ch.  3,  ^  3,  4.  This  cruel  and 
dreadful  act  was  also  in  fulfilment  of 
prophecy.     Deut.  xxviu.  53,  56,  57. 

Another  thing  added  by  Luke  (ch. 
xxi.  24)  was,  that  they  should  be  led  cap- 
tive into  all  natians.  Josephus  informs 
us  that  the  captives  taken  during  the 
whole  war  amounted  to  ni7iety-seve7i 
thousand.  The  tall  and  handsome  young 
men  Titus  reserved  for  triumph ;  of  the 
rest,  many  were  distributed  through  the 
Roman  provinces,  to  be  destroyed  by 
wild  beasts  in  theatres ;  many  were  sent 
to  the  works  in  Egypt;  many,  especial- 
ly those  under  seventeen  years  of  age, 
were  sold  for  slaves.  Jewish  Wars,  b 
vi.  ch.  9,  ^  2,  3. 

22.  Except  those  days  should  be  sliorl 
ened.  If  the  calamities  of  the  siege 
should  be  lengthened  out.  If  famine 
and  war  should  be  sufl'ered  to  rage. 
If  No  flesh  be  saved.  None  of  the  na- 
tions would  be  preserved  alive.  Ali 
the  i'nhabitants  of  Judea  would  perish. 
The  war,  famine,  and  pestilence  would 
entirely  destroy  them.  If  But  for  the 
elect's  sake.  The  elect  here  doubtless 
means  Christians.  See  1  Pet.  i.  2. 
Rom.  i.  7.  Eph.  i.  4.  1  Thes.  i.  4. 
The  word  elect  means  to  choose.  It  is 
given  to  Christians  because  they  are 
chose7i  to  salvqtioH  through  sa7ictifica- 
tion  of  the  .'spirit,  a7id  belief  of  the  truth. 
1  Pet.  1,2.  It  is  probable  that  in  Je 
rusalem  and  the  adjacent  parts  of  Ju- 
dea, there  were  many  who  were  true 
followers  of  Christ.  On  tJieir  account ; 
to  preserve  them  alive,  and  to  make 
them  the  instruments  of  spreading  the 
gospel,  he  said  those  days  should  not 
be  lengthened  out,  and  suffered  to  pro- 
duce their  destruction.  It  is  I'elaled  by 
Josephus  (J.  Wars,  b.  i.  ch.  12,  ^  1). 
that  Titus  at  first  resolved  to  reduce 
the  city  by  famine.  He  therefore  built 
a  wall  around  it,  to  ksep  any  provisions 
from  beinff  carried  in,  and  3i;v  oi  lh«- 


A.  D.  33.] 

6e  saved  .  but  •  for  the  elect's  sake 
those  days  shall  be  shortened. 

23  Then  *  if  any  man  shall  say 
unto  you,  Lo,  here  is  Christ,  or 
there  ;   believe  it  not. 

24  For  '  there  shall  arise  false 
Clirists,  and  false  prophets,  and  '' 
shall  shew  great  signs  and  won- 
ders ;    insomuch  that,  if  '  it  were 

a  Is.65.8,9.    6  De.13.1-3.      c  ver.5,11. 

people  from  going  out.  The  Jews, 
iiowever,  drew  up  their  army  near  the 
vfalls,  engaged  in  battle,  and  the  Ro- 
nians  pursued  them,  provoked  by  their 
"iitcmpts,  and  broke  into  the  city.  The 
affairs  of  Rome  also  at  that  time  de- 
manded the  presence  of  Titus  there ; 
and  contrary  to  liis  original  intention, 
lie  pressed  the  siege,  and  took  the  city 
by  storm,  thus  shortening  the  time  (hat 
would  have  been  occupied  in  reducing 
it  by  iiimine.  This  was  for  the  beiieiit 
of  the  ''elect." — So  the  designs  of 
wicked  men.  intended  by  tJwm  for  ihe 
destruction  of  the  people  of  God,  are 
intended  by  God  for  the  good  of  his 
chosen  people.  See  Isa.  x.  7,  and  my 
Noteii  on  that  verse. 

23.  Lo,  here  is  Christ.  The^Messiah. 
The  Jews  expected  the  Messfah  to  de- 
liver tliem  from  Roman  oppression.  In 
the  time  of  these  great  calamities  they 
would  anxiously  look  for  him.  Many 
would  claim  to  be  the  Messiah.  Many 
would  follow  them.  Many  would  re- 
joice to  believe  that  he  was  come,  and 
would  call  on  others,  Christians  with 
the  rest,  to  follow  them.  If  Believe  it 
not.  You  have  evidence  that  the  Mes- 
siah has  come,  and  you  are  not  to  be 
deceived  by  the  plausible  pretensions  of 
others. 

24.  False  Christs.  Persons  claiming 
to  be  the  Mcs.siah.  IT  False  prophets. 
Persons  claiming  to  bo  the  prophet  spo- 
ken of  by  Moses  (Deul.  xviii.  15);  or 
persons  pretending  to  declare  the  way 
of  deliverance  from  the  Romans,  and 
calling  the  people  to  follow  them.  See 
verse  5.  IT  Shall  show  great  signs  and 
wtmders.  That  is,  shall  pretend  to 
work  miracles.  Shall  so  nearly  re- 
Bemble  prophets  in  their  miraculous 
power  as  to  render  it  diffictilt  to  detect 
the  imposture.  Josophus  represents 
the  false  Christs  and  prophets  that  ap- 
Deared,  as  masi'^Mns  ani  sorcerers    He 


CHAPTER  XXIV. 


275 


possible,  they  shall  deceive  the  very 
elect. 

25  Behold,  I  have  told  you  be- 
fore. 

26  Wherefore  if  they  shall  say 
unto  you,  Behold,  he  is  in  the  de- 
sert;  go  not  forth:  Behold,  he  is 
in  the  secret  chambers  ;  believe  it 
not. 

d2Th.2.9-ll.    Re.J3.13.      «  Jno.  10.28,29. 


says  they  led  the  people  out  into  the 
deserts,  and  promised  to  work  miracles 
to  deliver  them.  Ant.,  b.  xx.  ch.  8,  ^ 
6.  ^  If  possible,  would  deceive,  &.C. 
So  nearly  would  their  pretended  mi- 
racles resemble  true  miracles,  as  to 
render  it  difficult  to  detect  the  imposi- 
tion ;  and  so  much  so  that  if  it  were 
possible  they  would  persuade  even  true 
Christians  that  they  were  the  Messiah. 
But  that  was  not  possible.  They  would 
be  too  firmly  established  in  the  belief 
that  Jesus  was  the  Christ,  to  be  wholly 
led  away  by  otliers.  Christians  may  be 
sometimes  led  far  astray  ;  they  may  be 
in  doubt  about  some  great  doctrines  of 
religion  ;  they  may  be  perplexed  by  the 
cavils  and  cunning  craftiness  of  those 
who  do  not  love  the  truth,  but  ihey 
cannot  be  wholly  deceived,  and  seduced 
from  the  Saviour.  Our  Saviour  says 
that  if  this  were  possible,  it  would  be 
done  then.     But  it  was  not  possible. 

25.  Behold.  &c.  Mark  adds  (ch.  xiii. 
2i),  take  ye  heed.  The  reason  why  he 
told  them  before,  was  that  they  might 
be  on  their  guard,  and  be  prepared  for 
those  calamities. 

2G.  Behold,  he  is  in  the  desert.  Tho 
Jews  had  formed  the  expectation  that 
the  Messiah  would  appear  suddenly, 
from  some  unexpected  quarter.  Hence 
many  would  be  looking  to  the  desert 
places,  expecting  that  he  would  come 
from  them.  Accordingly  most  of  the 
impostors  and  pretended  prophets  led 
their  people  into  the  deserts.  ^  Go  not 
forth.  Do  not  follow  them.  They  will 
only  deceive  you.  IT  In  secret  chambers. 
Concealed  in  some  house,  or  some  re- 
tired part  of  the  city.  Many  would, 
doubtless,  pretend  that  the  Messiah 
was  concealed  there,  and  either  for  the 
purpose  of  encouraging  or  deceiving 
the  people,  would  pretend  that  they 
had  discovered  him. 

27.    For  as  the  lightning   cometh  ckI 


no 


MATTHEW. 


[A.  D.3j 


27  For  as  the  liglitning"  cometh 
out  of  the  east,  and   shineth  even 
unto  the  west ;    so  shall    also   the 
coming  of  the  Son  of  man  be. 
a  Zec.9.14.    Lu.l7.Q4,&c. 


of  the  east,  &c.  This  is  not  designed 
to  denote  the  quarter  from  whicli  he 
would  come,  but  the  manner.  He  does 
not  mean  to  affirm  that  the  Son  of  man 
will  come  from  the  east,  but  that  he  will 
come  in  a  rapid  and  unexpected  man- 
ner, hke  the  hghtning.  Many  would 
be  looking  for  him  in  the  desert ;  many 
m  secret  places.  But,  he  said,  it  would 
be  useless  to  be  looking  in  that  manner. 
It  was  useless  to  look  to  any  particular 
part  of  the  heavens,  to  know  where  the 
lightning  would  next  flash.  In  a  mo- 
ment it  would  blaze  in  an  unexpected 
part  of  the  heavens,  and  shine  at  once 
to  the  other  part.  So  rapidly,  so  unex- 
pectedly, in  so  unlooked  for  a  quarter 
would  be  his  coming.  See  Luke  x.  18. 
Zech.  ix.  14.  IT  The  coming  of  the  Son 
jf  man.  It  has  been  doubted  whether 
this  refers  to  the  destruction  ol  Jerusa- 
lem, or  to  the  coming  at  the  day  of 
judgment.  For  the  solution  of  this 
doubt,  let  it  be  -remarked  :  1st.  That 
those  two  events  are  the  principal 
scenes  in  which  our  Lord  said  he  would 
come,  either  in  person  or  in  judgment. 
2d.  That  the  destruction  of  Jerusalem 
is  described  as  his  coming,  his  act,  for 
their  great  crimes.  3d.  That  these 
events  —  the  judgment  of  Jerusalem 
and  the  final  judgment — in  many  re- 
spects greatly  resemble  each  other. 
4th.  That  they  will  hear,  therefore,  to 
be  described  in  the  same  language. 
And,  5th,  therefore,  that  the  same 
words  often  include  holh  events,  as  pro- 
perly described  by  them.  The  words, 
therefore,  had  doubtless  a  primary  re- 
ference to  the  destruction  of  Jerusalem, 
but  such  an  amplitude  of  meaning  as 
also  to  express  his  coming  to  judgment. 
See  m  introduction  to  Isaiah,  §  7.  (3.) 
28.  Wheresoever,  &c.  The  words  in 
this  verse  are  proverbial.  Vultures 
and  eagles  easily  ascertain  where  dead 
bodies  are,  and  come  to  devour  them. 
So  with  the  Roman  army.  Jerusalem 
s  Uke  a  dead  and  putrid,  corpse.  Its 
life  is  gone,  and  it  is  ready  to  be  de- 
voured. The  Roman  armies  will  find 
it  out,  as  the  vultures  do  a  dead  carcass, 
and  will  come  around  it,  to  devair  it. 


28  For  '  wheresoever  the  carcajs 
is,  there  will  the  eagles  be  gathered 
together. 

29  Immediately  after  the  tribula 

b  Job  39.30. 


This  proverb  also  teaches  an  universa. 
truth.  Wherever  wicked  men  are,  there 
will  be  assembled  the  instruments  of 
their  chastisement.  The  providence  of 
God  will  direct  them  there,  as  the 
eagles  are  directed  to  a  dead  carcass. 

This  verse  is  connected  with  the  pre 
ceding  by  the  word  "for,"  implying 
that  this  is  a  reason  for  what  is  seda 
there,  that  the  Son  of  man  would  cer- 
tainly come  to  destroy  the  city,  and 
that  he  would  come  suddenly.  The 
meaning  is,  he  would  come  by  means 
of  the  Roman  armies,  as  certainly,  as 
suddenly,  and  as  unexpectedly,  as 
whole  flocks  of  vultures  and  eagles, 
though  unseen  before,  suddenly  find 
their  prey,  see  it  at  a  great  distance, 
and  gather  in  multitudes  around  it. 
Travellers  in  the  deserts  of  Arabia  tell 
us  that  they  sometimes  witness  a  speck 
in  the  distant  sky,  which  for  a  long 
time  is  scarcely  visible.  At  length,  it 
grows  larger ;  it  comes  nearer ;  and 
they  at  last  find  that  it  is  a  vulture  that 
has  from  an  immense  distance  seen  a 
carcass  lying  on  the  sand.  So  keen  is 
their  vision,  and  so  aptly  does  this  re- 
present the  Roman  armies,  though  at 
an  immense  distance,  yet  spying,  as  it 
were,  Jerusalem,  a  putrid  carcass,  and 
hastening  in  multitudes  to  destroy  it. 

29.  Shall  the  sun  he  darke?ied,  &lc. 
The  images  here  used  are  not  to  be  ta- 
ken literally.  They  are  often  used  by 
the  sacred  writers  to  denote  any  great 
calamities.  As  the  darkening  of  the 
sun  and  moon,  and  the  falling  of  the 
stars  would  be  an  inexpressible  cala- 
mity, so  any  great  catastrophe,  any 
overturning  of  kingdoms  or  cities,  or 
dethroning  of  kings  and  princes,  is  re- 
presented by  the  darkening  of  the  sun 
and  moon,  and  by  some  terrible  con- 
vulsion in  the  elements.  Thus  the  de- 
struction of  Babylon  is  foretold  in  simi 
lar  terms  (Isa.  xiii.  10);  and  of  Tyre, 
Isa.  xxiv.  23.  The  slaughter  in  Bozrah 
and  Idumea  is  predicted  in  the  same 
language.  Isa.  xxxiv.  4.  See  also  Isa. 
1.  3:  Ix.  19,  20.  Ezek.  x.vxii.  7.  Joe.' 
iii.  15.  To  the  description  in  Matthew, 
Luke  has  added  (ch.  xxi.  25\  "  thtff- 


K.  D.  33.] 


CHAPTER  XXIV. 


277 


ticn  of  those  days  shall  "  the  sun  be 
darkened,  and  the  moon  shall  not 
give  her  light,  and  the  stars  shall 
fall  from  heaven,  and  the  powers  of 
the  heavens  *  shall  be  shaken. 

30  And   then    shall    appear   the 
sign  of  the  Son  of  man 'in  heaven; 
c  l3.13.10.     Eze.32.7.     Am.5.20.     Ac.2.20. 
Re.6.12.      b  2  Pe.3.10.      c  Da.7.13.    Ile.1.7. 


jhould  be  distress  of  nations,  with  per- 
plexity ;  the  sea  and  the  waves  roaring ; 
men's  hearts  failing  them  for  fear,  and 
for  looking  after  those  things  that  are 
-  coming  upon  the  earth."  All  these  are 
figures  of  great  and  terrible  calamity. 
The  roaring  of  the  waves  of  the  sea, 
denotes  great  tumult  and  affliction 
among  the  people.  Perplexity  means 
doub',  anxiety:  not  knowing  what  to 
do  to  escape.  jMen  s  hearts  should  fail 
them  for  fear,  or  by  reason  of  fear. 
Their  fears  would  be  so  great  as  to 
take  away  their  courage  and  strength. 

30.  The  sign  of  the  Son  of  man.  The 
evidence  that  Christ  is  coming  to  de- 
stroy the  city  of  Jerusalem.  It  is  not 
to  be  denied,  however,  that  this  descrip- 
tion is  applicable  also  to  his  coming  at 
the  day  of  judgment.  The  disciples 
had  asked  him  (ver.  3)  what  should  be 
the  sign  of  his  coming,  and  of  the  end 
of  the  world.  In  his  answer,  he  has 
reference  to  both  events,  and  his  lan- 
guage may  be  regarded  as  descriptive 
of  both.  At  the  destruction  of  Jerusa- 
lem, the  sign  or  evidence  of  his  coming, 
was  found  in  the  fulfilment  of  these  pre- 
dictions. At  the  end  of  the  world,  the 
sign  of  his  coming  will  be  his  personal 
approach  with  the  glory  of  his  Father 
and  the  holy  angels.  1  Thes.  iv.  16. 
Luke  x.xi.  27.  Matt.  xxvi.  G4.  Acts  i. 
11.  ^  All  the  tribes  of  the  earth  mourn. 
This  is,  either  all  the  tribes  or  people 
of  the  land  of  Judea  shall  mourn  at  the 
great  calamities  coming  upon  them,  or 
all  the  nations  of  the  world  shall  wail 
when  he  comes  to  judgment.  All  the 
wicked  shall  mourn  a  the  prospect  of 
their  doom.  Rev.  i.  * .  The  cause  of 
heir  wailing  at  the  day  of  judgment 
shall  be  chiefly  that  they  have  pierced, 
killed,  rejected  the  Saviour,  and  that 
they  deserve  the  condemnation  that  is 
coming  upon  them.  Johnxix.  37.  Zech. 
xii.  12.  if  And  they  shall  see  the  Son  of 
nan.  The  Lord  Jesus  coming  to  judg- 
ment. Probably  this  refers  more  d^i- 
24 


and  then  shall  aM  the  tribes  of  the 
earth  mourn,  and  ^  they  shall  see 
the  Son  of  man  coming  in  the 
clouds  of  heaven,  with  power  and 
great  glory. 

31  And  lie  shall  send  his  angels 
'  with  a  great  sound  '  of  a  trumpet ; 

dc.16.27.  IMar.13.20.  Lu.22.G9.  >  or,  wit* 
a  trumpet  and  a  great  voice.      e  1  Til. 4. 16. 

rectly  to  his  coming  at  the  last  dav. 
though  it  may  also  mean  that  the  evi 
deuce  of  his  coming  to  destroy  Jerusa- 
lem shall  then  be  seen.  '^\  In  the  clouds 
of  heaven.  He- ascended  in  a  cloud.- 
Acts  i.  9.  He  shall  return  in  like  man- 
ner. Acts  i.  11.  The  clouds  of  heaven 
denote  not  the  clouds  in  heaven,  btit 
the  clouds  that  appear  to  shut  heaven, 
or  the  sky,  from  our  view.  IF  With 
power.  •  Power,  manifest  in  the  de 
struction  of  Jerusalem,  by  the  wonders 
that  preceded  it,  and  by  the  overturn- 
ing of  the  temple  and  city.  In  the  day 
of  judgment,  power  manifest  by  con- 
suming the  material  world  (2  Pet.  iii.  7, 
10,  12) ;  by  raising  the  dead  (John  v. 
29,30.  1  Cor.  xv.  32);  by  chanmng 
those  who  may  be  alive  when  he  shall 
come  ;  that  is,  making  their  bodies  hke 
those  who  have  died,  and  been  raised 
up  (1  Thes.  iv.  17.  1  Cor.  xv.  52) ;  by 
bringing  the  affairs  of  the  world  to  a 
close,  receiving  the  righteous  to  heaven 
(Matt.  XXV.  34.  1  Cor.  xv.  57) ;  and  by 
sending  the  wicked,  however  numerous 
or  however  strong,  down  to  hell.  Matt. 
XXV.  41,  4G.  John  v.  29.  ^  Great  glory. 
The  word  glory  here  means  the  visible 
display  of  his  honor  and  majesty.  This 
glory  will  be  manifested  by  the  man- 
ner of  his  coming  (Matt.  xxvi.  (A) ;  by 
the  presence  of  the  angels  (Matt.  xxv. 
31) ;  and  by  the  wonders  that  shall  at- 
tend him  down  the  sky. 

3 1 .  And  he  shall  send  his  angels.  An- 
gels signify  literally  messengers.  Luke 
vii.  24  ;  ix.  52.  The  word  is  often  ap- 
plied to  inanimate  objects,  or  to  any 
thing  that  God  employs  to  rescue  his 
peo[)le  from  danger.  Ps.  civ.  4.  But 
it  most  commonly  refers  to  the  race  of 
intelligences  more  exalted  than  man, 
who  are  employed  often  in  the  work  of 
man's  rescue  irom  ruin,  and  his  salva- 
tion. Heb.  i.  14.  In  either  of  these 
senses,  it  might  here  refer  to  deliver- 
ance granted  to  his  people  in  the  ■t»la- 
mities  of  Jei>isalem.      It   is   sau)  thiU 


278 


MATTHEW. 


A.  D.33. 


and  the)'  shall  gatTier  together  his 
elect  *  from    the  four  winds,  from 
Dne  end  of  heaven  to  the  other. 
32  Now  *  'earn  a  parable  of  the 
a  Zec.l4-5.      b  Lu.21.29. 


there  is  reason  to  believe  that  not  one 
Christian  perished  in  the  destruction  of 
that  city,  God  having  in  various  ways 
secured  their  escape,  so  that  they  fled 
Jo  Pella,  where  they  dwelt  when  the 
city  was  destroyed.  But  the  language 
seems  to  refer  rather  to  the  end  of  the 
world ;  and  no  doubt  its  principal  ap- 
'  plication  was  intended  to  be  to  the 
gathering  of  his  elect,  at  the  day  of 
judgment.  IT  JVilh  a  great  sound  of  a 
triimpet.  The  Jewish  assemblies  used 
to  be  called  together  by  the  sound  of  a 
trumpet,  as  ours  are  by  bells.  Lev. 
x.w.  9.  Num.  X.  2.  Judges'  iii.  27. 
Hence  when  they  spoke  of  convening 
an  assembly,  they  spoke  also  of  doing 
it  by  sounding  a  trumpet.  Our  Saviour 
speaking  to  Jews,  used  language  to 
which  they  were  accustomed,  and  de- 
scribed the  assembling  of  the  people  at 
the  last  day,  in  language  which  they 
were  accustomed  to  use  in  calling  as- 
semblies together.  It  is  not  certain, 
however,  that  he  ineant  that  this  would 
be  literally  so,  but  only  to  indicate  the 
certainty  that  the  world  would  he  assem- 
bled together.  Similar  language  is  often 
used,  when  speakmg  of  the  judginent. 
I  Thes.  iv.  16.  1  Cor.  xv.  52.  A  trump, 
or  trumpet,  was  a  wind  instrument, 
made  at  first  of  the  h'orns  of  oxen,  and 
afterwards  of  rams'  horns,  cut  off  at 
the  smaller  e.\tremiiy.  In  some  in- 
stances it  was  made  of  brass,  in  the  form 
of  a  horn.  The  common  trumpet  was 
straight,  made  of  brass  or  silver,  a  cubit 
in  length,  the  larger  extremity  shaped 
so  as  to  resemble  a  small  hell.  In  times 
of  peace,  in  assembling  the  people,  this 
was  sounded  softly.  In  times  of  cala- 
mity, or  war,  or  any  great  commotion, 
it  was  sounded  loud.  Perhaps  this  was 
referred  to  when  our  Saviour  said,  with 
a  great  sound  of  a  trumpet.  IT  They 
thall  gather  together  his  elect.  Elect. 
See  Note  on  ver.  22.  The  word  means 
Christians — the  chosen  of  God.  If  this 
refers  to  the  destruction  of  Jerusalem, 
it  means,  God  shall  .send  forth  his  mes- 
Bcngers — whatever  he  may  choose  to 
employ  for  that  purpose — signs,  won- 
ders, hiitxian  messengers,  or  the  angels 


fig-tree :  When  his  branch  is  yet 
tender,  and  putteth  forth  leaves,  ye 
know  that  summer  is  nigh  : 

33  So  likewise  ye,  when  ye  shall 


themselves,  and  gather  Christians  into 
a  place  of  safety,  so  that  they  shall  not 
be  destroyed  with  the  Jews.  If  it  re- 
fers to  the  last  judgment,  as  it  doubt- 
less in  a  primary  or  secondary  sense 
does,  then  it  means  that  he  will  send 
his  angels  to  gather  his  chosen,  his  elect, 
together  from  all  places.  Matt.  xiii. 
39,  41--13.  This  shall  be  done  before 
the  living  shall  be  changed.  1  Cor.  xv. 
51,  52.  1  Thes.  iv.  16,  17.  ^Fromthe 
four  winds.  .That  is,  from  the  four 
quarters  of  the  globe  :  east,  west,  north, 
and  south.  The  Jews  expressed  those 
quarters  by  the  wtwfZs  blowing  from 
them.  See  Ezek.  xxxvii.  9.  See  also 
Isa.  xliii.  5,  6.  "^  From  one  end  of  hea- 
ven, &c.  Mark  says  (xiii.  27),  from 
the  uttermost  part  of  the  earth,  to  the 
uttermost  part  of  heaven.  The  expres- 
sion denotes  that  they  shall  be  gathered 
from  ail  parts  of  the  earth  where  they 
arc  scattered. 

The  word  heave7i  is  here  used  to  de- 
note the  visible  heavens  or  the  sky, 
meaning  that  through  the  whole  world 
he  would  gather  them.  See  Ps.  xix.  1 
—7.    Deut.  iv.32. 

32.  Now  learn  a  parable.  See  Note, 
Matt.  xiii.  3.  The  word  here  means 
rather  an  illiostration.  Make  a  compa- 
risoii,  or  judge  of  this  as  you  do  re- 
specting a  fig-tree.  ^Fig-tree.  Thia 
was  spoken  on  the  mount  of  Ohves, 
which  produced  not  only  olives,  but  figs. 
Possibly  one  was  near  when  he  spoke 
this.  IT  When  his  branch.  &.C.  When 
the  juices  return  from  the  roots  into  the 
branches,  and  the  buds  swell  and  burst, 
as  if  tender,  and  too  feeble  to  contain 
the  pressing  and  expanding  leaves. 
When  you  see  that,  you  judge  that 
spring  and  summer  are  near. 

33.  So  likewise  ye,  &e.  In  the  same 
manner,  when  you  see  what  I  have  pre- 
dicted, the  signs  around  Jerusalem, 
then  know  that  its  destruction  is  at  hand. 
1i/s  near.  Luke  says  (xxi.  28),'  that 
your  redemptio?i  drav.eth  nigh,  and  (xxi. 
31)  the  kingdom  of  God  is  ni°h  at  hmid. 
Your  deliverance  from  the  dangers  that 
threaten  the  city  ajjproaches,  and  the 
kirgdom  of  God  will  be  set  up  in  th« 


\.  D.  3y.j 


CHAPTER  XXIV. 


279 


see  all  these  things,  know  that  it  ^ 
is  near,  even  '  at  the  doors. 

34  Verily  I  say  unto  you,  This 
generation  shall  not  pass  till  all 
these  things  be  fulfilled. 

35  Heaven  *  and  earth  shall  pass 
away,  but  my  words  shall  not  pass 
away. 

30  But  '  of  that   day  and    hour 

knoweth  no  man,  no,  not  the  angels 

of  heaven,  but  my  Father  only. 

37  But  as  the  days  of  Noe  were, 

1  or.  He.      a  Ja.5.9.      b  Ps.l02.2G.   Is.51.6. 

c  Zee.  14.7.    lTh.5.2. 


earth ;  or  your  everlasting  redemption 
from  sin  and  death  will-come  at  the 
day  of  judgment,  and  his  eternal  king- 
dom is  to  be  established  in  the  hea- 
vens. 

34.  This  generation,  &c.  This  age; 
this  race  of  men.  A  generation  is  about 
thirty  or  forty  years.  The  destruction 
of  Jerusalem  took  place  about  forty 
years  after  this  was  spoken.  See  Note, 
Matt.  xvi.  28.  H  Till  all  these  things, 
&c.  Till  these  things  shall  receive  a 
full  accomplishment.  Till  events  shall 
take  place  that  shall- be  a  complete  ful- 
filment, if  there  were  nothing  farther 
intended.  He  does  not  mean  to  exclude 
here  the  reference  to  the  judgment,  but 
to  say  that  the  destruction  of  Jerusalem 
would  be  such  as  to  make  appropriate 
the  words  of  the  prediction,  were  there 
nothing  beyond.  So  when  death  was 
threatened  to  Adam,  the  propriety  of 
the  threaten  ng  would  have  been  seen, 
and  the  threatening  would  have  been 
fulfilled,  had  men  sufl'ered  only  tempo- 
•al  death.  At  the  same  time,  the  threat- 
ening had  a  fulness  of  meaning,  that 
would  cover  also,  and  justify,  eternal 
death  in  hell.  Thus  the  words  of  Christ, 
describing  the  destruction  of  Jerusalem, 
had  a  fulness  of  signification  that  would 
meet  also  the  events  of  the  judgment, 
iind  whose  meaning  would  not  he  filled 
up  till  the  world  was  closed. 

35.  Heaven  and  earth  shall  pass  away, 
&c.  You  may  sooner  expect  to  see 
the  heaven  and  earth  pass  away,  and 
ret-j-n  to  nothing,  than  my  words  to 
fail. 

36.  But  of  that  day  and  hour.  Of  the 
precise  time  of  the  fulfilment.  The 
general  sig7is  of  its  coming  have  been 
Qfiven  ,  as  the  budding  of  the  fig-tree  is 


so'shall  also  the  coming  of  the  Son 
of  man  be. 

38  For  as  in  the  days  that  were 
before  the  Hood  they  were  eating 
and  drinking,  marrying  and  giving 
in  marriage,  until  "^  the  day  that  Nee 
entered  into  the  ark, 

39  And  knew  not,  until  the  flood 
came,  and  took  them  all  away  ;  so 
shall  also  the  coming  of  the  Son  of 
man  he. 

40  Then  shall  two  be  in  the  field ; 

d  Ge.C.2. 


a  certain  indication  that  summer  is  near. 
But  the  precise  time  is  not  indicated  by 
these  things.  One  part  of  their  inquiry 
was  (vcr.  3),  ichen  those  things  should 
be  ?  He  now  replies  to  them,  by  say 
ing  that  the  precise  time  would  not  be 
foretold.  If  Knoweth  no  man,  no,  not 
the  angels.     See  Note  on  Mark  xiii.  32, 

37.  Noe.  The  Greek  way  of  writing 
Noah.  See  Gen.  vi.,  vii.,  viii.,  ix.  The 
coming  of  the  Son  of  man  would  be  as 
it  was  in  the  days  of  Noah:  1st.  In  its 
being  sudden  and  unexpected,  the  pre 
else  time  not  being  made  known,  though 
the  general  indications  had  been  given. 
2d.  The  world  would  be  found  as  it  was 
then. 

38.  For  as  in  the  days,  &c.  The 
things  mentioned  here  denote  attention 
to  the  affairs  of  this  life,  rather  than  to 
what  was  coming  on  them.  It  does  not 
mean  that  these  things  were  wrong, 
but  only  that  such  was  their  actual  em- 
ployment, and  that  they  were  regard- 
less of  what  was  coming  upon  them. 

39.  They  J;new  not.  That  is,  they 
knew  not  the  exact  time,  until  it  came 
upon  them.  So,  says  he,  it  sliall  be 
when  the  Son  of  man  shall  come.  'I'hey 
shall  not  know  the  precise  lime  until  he 
comes,  and  then  they  shall  be  found 
engaged  in  the  ordinary  business  ot  life 
unconcerned. 

40.  Then  shall  two  he  in  the  field,  &c. 
The  calamity  shall  come  suddenly. 
There  shall  be  no  escape  for  those 
whom  it  overtakes.  ^  07ie  slmll  bt 
taken.  The  word  taken  may  mean, 
either  to  be  taken  away  from  the  dan- 
ger, i.  e.,  rescued,  as  Lot  was  (Luke 
xvii.  28,  29),  or  to  be  taken  away  6v 
death.    Probably  the  latter  is  the  mean 


880 


MATTHEW. 


[A.  D.  3S. 


the    one    shall   be    taken,  and   the 
other  left. 

41  Two  wovien  shau  he  grinding 
at  the  mill  ;  the  one  shall  be  taken, 
and  the  other  left. 

42  Watch  "  therefore ;  for  ye 
Know  not  what  hour  your  Lord 
doth  come. 

tS  But  know  this,  that  if  the  good 
a  Lu.32.39,40.    Re.3.3.  16.15. 


41.  Two  womeji,  &c.  Grinding  in 
the  East  was  performed,  as  it  is  now, 
chieily  by  hand.  The  mill-stones  were 
about  two  feet  in  diameter,  and  half  a 


foot  in  thickness.  The  lower  one  was 
fixed,  and  the  upper  one  was  turned  by 
a  handle,  or  crank.  This  was  done  by 
two  persons,  who  sat  opposite  to  each 
other.  One  took  hold  of  the  mill  han- 
dle, and  turned  it  half  way  round;  the 
other  then  seized  it,  and  completed  the 
revolution.  This  was  done  by  women ; 
by  servants  of  the  lowest  order ;  and 
was  a  very  laborious  employment.  See 
Ex.  xi.  5.  Job  xxxi.  10.  Isa.  xlvii.  2. 
Judges  xvi.  21.  The  meaning  of  this 
verse  is  similar  to  the  former.  Of  two 
persons  sitting  near  to  each  other,  one 
shall  be  taken,  and  the  other  left.  The 
calamity  would  be  sudden,  and  would 
come  upon  them  before  they  were 
aware. 

42.  Watch.  Be  looking  for  his  com- 
ing. Be  expecting  it  as  near ;  as  a  great 
event ;  as  coming  in  an  unexpected 
manner.  Watch  the  signs  of  his  com- 
ing, and  be  ready. 

43.  BxU  know  this,  &c.  If  a  man 
knew  the  lour,  or  about  the  hour,  when 
II  robber  would  come,  he  would  be 
ready  for  him.  So  you  know  not  the 
e.xact  ho.r    but  you   know  it  is  near, 


man  of  the  hcjse  had  known  In 
what  watch  the  thief  would  come, 
he  would  have  watched,  and  would 
not  have  suffered  his  house  to  be 
broken  up. 

44  Therefore  be  ye  also  ready : 
for  in  such  an  hour  as  ye  think  not, 
the  Son  of  man  cometh. 

45  Who  then   is  a  faithful   and 


when  the  Son  of  man  will  come.  He 
will  come  suddenly,  as  a  thief  comes, 
without  giving  previous  warning.  1 
Thess.  V.  2.  2  P^ter  iii.  10.  Rev.  iii. 
3 ;  xvi.  15.  IT  Good  man.  See  Note, 
Matt.  XX.  11.  Thief.  A  robber.  A 
thief,  with  us,  means  one  who  takes 
goods  without  doing  violence — secretly, 
silently.  The  original  word  means  one 
who  does  it  by  house-breaking,  or  by 
highway  violence.  Luke  x.  30.  "if  Bro- 
ken up.  Broken  into  —  either  by  the 
doors  or  windows.  IT  In  what  watch. 
In  which  of  the  four  quarters  of  the 
night.     See  Note,  Matt.  xiv.  25. 

44.  Be  ye  also  ready.  Luke  (xxi.  36) 
says  that  he  charged  them  to  pray  al- 
ways, that  they  might  be  accounted 
worthy  to  escape  those  things  —  the 
judgments  coming  upon  the  wicked  — 
and  to  stand  before  the  Son  of  man — 
i.  e.,  to  stand  there  approved  by  him,  or 
admitted  to  his  favor.  He  also  charged 
them  (Luke  xxi.  34)  to  take  heed  and 
not  to  sufier  their  hearts  to  be  over- 
charged with  surfeiting,  or  too  much 
eating,  or  drunkenness,  or  the  cares  of 
thid  life,  lest  that  day  should  come  upor 
them  unawares;  things  improper  if  there 
were  no  judgment — pecuharly  mad  and 
wicked  when  the  judgment  is  near. 

45 — 51.  This  passage  is  in  fact  vl  pa- 
rable,  though  it  is  not  expressiy  so 
called.  The  design  is  to  show  that  his 
disciples  should  act  as  if  they  were  each 
nioment  expecting  his  return.  This  he 
illustrates  by  the  conduct  of  a  servant 
who  did  not  expect  his  master  soon  tc 
return,  who  acted  with  great  impropri- 
ety, and  who  was  accordingly  punished. 

45.  Who,  then,  is  a  faithful  and  wise 
serva7it,  &c.  By  the  conduct  of  a  faith- 
ful and  wise  servant  he  intends  to  de- 
note a  faithful  Christian,  a  servant  of 
God,  or  a  teacher  of  relioion.  IT  IFAosi 
his  lord.  His  master.  It  has  no  refer- 
ence to   God.      It  means  the  lord  oi 


\.  D.  33.1 


CHAPTER  XXV. 


281 


wise  servant.,  whom  his  lord  hath 
made  ruler  over  his  household,  to 
give  them  "  meat  in  due  season  1  * 

46  Blessed  is  that  servant,  whonr 
his  lord,  when  he  cometh,  shall  find 
so  doing. 

47  Verily  I  say  unto  you,  that  he 
shall  make  him  ruler  '  over  all  his 
goods. 

48  But  and  if  that  evil  servant 
shall  say  in  his  heart.  My  lord  de- 
layeth  his  coming ; 

49  And  shall  begin  to  smite  his 

fellow-servants,  and  to  eat  and  drink 

with  the  drunken ; 

a  Je.3.15.      b  c.13.52.     c  c.25.21.      d  1  Th. 
5.3.    Re.3.3. 


master  of  the  servant.  Applied  to 
Christian  teachers,  in  the  spiritual 
meaning  of  the  parable,  it  refers  to 
Christ,  who  has  appointed  them  as 
teachers,  and  who  is  their  Lord  and 
Master.  John  .xiii.  13,  14.  IT  Over  his 
household.  His  family.  Christian  mi- 
nisters are  the  servants  of  God  appointed 
over  the  church,  the  family  of  Christ. 

1  Thess.  V.  12,  13.    1  Cor.  iii.  v. ;  iv.  1, 

2  ;  xii.  28.  IT  ^leat  m  due  season.  Tiie 
word  meat  here  means  food  of  all  kinds. 
When  the  Bible  was  translated  into 
English,  it  included,  as  the  original  does, 
ail  kinds  of  provisions  requisite  to  sup- 
port and  nourish  life.  ^  In  due  season. 
At  the  proper  time.  As  they  need  it, 
or  in  the  accustomed  times.  This  was 
the  office  of  a  steward.  Among  the 
ancients  this  office  was  often  filled  by  a 
slave  —  one  who  had  shown  himself 
'rusty  and  faithful.  The  duty  was  to 
aave  a  general  superintendence  over 
.he  affairs  of  the  family.  Applied  to 
Christian  ministers,  it  means  that  they 
ire  to  feed  the  flock  of  God,  to  minister 
'o  their  wants,  and  to  do  it  as  they  need 
it.  John  xxi.  15 — 17.  Acts  xx.  2S.  1 
Cor.  iv.  1.  2. 

47.  Shall  make  him  ruler,  &lc.  Shall 
confirm  his  appointment  over  his  house- 
hold, and,  as  a  reward,  shall  place  him 
over  all  his  property.  This  does  not 
mean  that  ministers  shall  have  a  higher 
rank  or  office,  but  is  a  circumstance  of 
(he  parable  or  story,  designed  to  show 
the  effect  of  faithfulness.  Faithful  ser- 
vants of  Christ  shall  be  rewarded.  This 
will  be  done  by  his  approbation,  and  by 
the  rewards  of  the  heavenly  world. 
24* 


50  The  lord  of  that  servant  shall 
come  in  a  day  "*  when  he  looketh 
not  for  him,  and  in  an  hour  that  he 
is  not  aware  of. 

51  And  shall  '  cut  him  asunder, 
and  appoint  him  his  portion  with  thu 
hypocrites  :  there  '  shall  be  weep- 
ing and  gnashing  of  teeth. 

CHAPTER  XXV. 

THEN  shall  the  kingdom  of 
heaven  be  likened  unto  ten 
virgins,-^  which  took  their  lamps, 
and  went  forth  to  meet  the  bride- 
groom. ^ 

lor,  cut  him  off.  e  c.25.30.  /Ps.45.14. 
Ca.6.8,9.  aCor.U.2.      g- Jno.3.29. 

48.  That  evil  servant.  If  that  ser 
vant  so  appointed,  having  this  office, 
should  be  evil  or  wicked.  IT  Say  i?i  his 
heart.  Secretly  suppose.  "^  Delayeth 
his  coming.  Will  not  return  in  a  long 
time  ;  or  docs  not  return  as  soon  as  was 
expected,  and  perhaps  may  not  at  all. 

49.  S?fiite  his  fellow- servant,  &c. 
This  is  the  conduct  of  a  wicked  servant, 
who,  supposing  he  would  not  be  called 
to  account,  and  abusing  his  authority, 
gave  himself  up  to  oppression,  carous- 
ing, and  debauchery.  It  is  designed  to 
represent  the  conduct  of  ministers  who 
are  unfaithful,  overbearing,  and  who 
abuse  their  trust  in  the  church. 

51.  Shall  cut  him  asunder.  This 
kind  of  punishment  was  anciently  prac- 
tised. Sometimes  it  was  done  by  the 
sword,  sometimes  by  saws.  It  was 
practised  ainong  the  Chaldeans  (Dan. 
ii.  5,  iii.  29) ;  and  among  the  Hebrews. 
2  Sam.  xii.  31.  J  Sam.  xv.  33.  1  Kings 
iii.  25.  Heb.  xi.  37.  It  was  also  prac- 
tised by  the  Egyptians  and  Romans. 
It  is  not,  perhaps,  here,  to  be  taken 
literally,  but  signifies  that  the  wicked 
servant  should  be  severely  punished. 
IT  Hypocrites.  See  Note,  Matt.  vi.  2. 
They  are  spoken  of  here  as  the  worst 
of  men.  IT  Weeping  and  gnashing  of 
teeth.  See  Note,  Matt.  viii.  12,  13. 
The  unfaithful  and  wicked  minister  of 
God,  who  lives  without  expectation  or 
fear  of  judgment,  shall  suifer  the  e« 
verest  punishment  inflicted  on  sinnera 
in  the  world  of  wo. 

CHAPTER  XXV. 

1 .   Then  shall  the  kingdom  of  heat>i\ 
See   Note,    Matt.  iii.  2.     The   pbnjif 


282 


MATTHEW. 


[A.  D,  33. 


2  And  "  five  of  them  were  wise, 
and  five  were  foolish. 

a  Je.24.2-9.  c.22.10. 


here  refers  to  his  coming  in  the  day  of 
judgment.  ^  Shall  be  likened.  Or 
shall  resemble.  The  meaning  is,  when 
the  Son  of  man  returns  to  judgment,  it 
shall  be  as  it  was  in  tlie  case  of  ten  vir- 
gins in  a  marriage  ceremony.  The 
coming  of  Christ  to  receive  his  people 
to  himself  is  often  represented  under 
the  similitude  of  a  marriage — the  church 
being  represented  as  his  spouse  or  bride. 
The  marriage  relation  is  the  most  ten- 
der, tirm,  and  endearing,  of  any  known 
on  earth,  and  on  this  account  it  fitly 
represents  the  union  of  believers  to 
Christ.  See  Matt.  ix.  15  ;  John  iii.  29  ; 
Rev.  ,\i.x.  7,  x.xi.  9;  Eph.  v.  25—32. 
If  Ten  virgins.  These  virgins,  doubt- 
less, represent  the  church  —  a  name 
given  to  it  because  it  is  pure  and  holy. 
See  2  Cor.  xi.  2;  Lam.  i.  15,  ii.  13. 
^  Wliich  took  their  lamps,  and  went  forth 
to  meet  the  bridegroom.  The  lamps  used 
on  such  occasions  were  rather  torches 
or  flambeaux.  They  were  made  by 
winding  rags  around  pieces  of  iron  or 
earthen  ware,  sometimes  hollowed  so 
as  to  contain  oil,  and  fastened  to  han- 
dles of  wood.  These  torches  were 
dipped  in  oil,  and  gave  a  large  light. 
Marriage  ceremonies  in  the  East  were 
conducted  with  great  pomp  and  solem- 
nity. The  ceremony  of  marriage  was 
performed  commonly  in  the  open  air, 
on  the  banks  of  a  stream.  Both  the 
bridegroom  and  bride  were  attended  by 
friends  ;  they  were  escorted  in  a  palan- 
quin, carried  by  four  or  more  persons. 
After  the  ceremony  of  nlarriage,  suc- 
ceeded a  feast  of  seven  days  if  the  bride 
was  a  virgin,  or  three"  days  if  she  was  a 
widow.  This  feast  was  celebrated  in 
lier  father's  house.  At  the  end  of  that 
time  the  bridegroom  conducted  the 
bride  with  great  pomp  and  splendor, 
to  his  own  home.  This  was  done  in 
'.he  evening,  or  at  night.  Jer.  vii.  34  ; 
sxv.  10;  .xxxiii.  11.  Many  friends  and 
relations  attended  them ;  and  besides 
those  who  went  with  them  from  the 
house  of  the  bride,  there  was  another 
company  that  came  oat  from  the  house 
of  the  bridegroom  to  meet  them,  and 
welcome  them.  These  were  probably 
female  friends  and  relatives  of  the  bride- 
5ro)m,  who  went  out  to  welcome  him 
sna  iiis  nsw  ca  npanion  to  their  home. 


3  They  that  were  foolish  took  their 
lamps,  and  took  no  *  oil  with  them  : 
6  Is.48.1. 


These  are  the  virgins  mentioned  in  this 
parable.  Not  knowing  precisely  the 
time  when  the  procession  would  come, 
they  probably  went  out  early,  and 
waited  by  the  way  till  they  should  see 
indications  of  its  approach.  In  the 
celebration  of  marriages  in  the  East  at 
the  present  day,  many  of  the  pecuhar 
customs  of  ancient  times  are  observed. 
At  a  Hindoo  marriage,  says  a  modern 
missionary,  the  procession  of  which  I 
saw  some  years  ago,  the  bridegroom 
came  from  a  distance,  and  the  bride 
lived  at  Serampore.  to  which  place  the 
bridegroom  was  to  come  by  water. "" 
Ai'ter  wailing  two  or  three  hours,  at 
length,  near  midnight,  it  was  an- 
nounced, in  the  very  words  of  Scrip- 
ture, "  Behold,  the  bridegroom  comet  ft , 
go  ye  out  to  meet  him."  All  the  persons 
employed  now  lighted  their  lamps,  and 
ran  with  them  in  their  hands  to  fill  up 
their  stations  in  the  procession ;  some 
of  them  had  lost  their  lights,  and  were 
unprepared,  but  it  was  then  too  late  to 
seek  them,  and  the  cavalcade  moved 
forward  to  the  house  of  the  bride ;  at 
which  place  the  company  entered  a 
large  and  splendidly  illuminated  area, 
before  the  house,  covered  with  an  aw 
ning,  where  a  great  multitude  of  friends, 
dressed  in  their  best  apparel,  were 
seated  upon  mats.  The  bridegroom 
was  carried  in  the  arms  of  a  Iriend, 
and  placed  in  a  superb  seat  in  the  midst 
of  the  company,  where  he  sat  a  short 
time,  and  then  went  into  the  hous-.-,  the 
door  of  which  was  immediately  .hut, 
and  guarded  by  sepoys.  I  and  o'hera 
expostulated  with  the  door-keepeio,  but 
in  vain.  Never  was  I  so  struck  tt-ith 
our  Lord's  beautiiul  parable  as  at  this 
moment — And  the  door  ivas  shut. 

The  journal  of  one  of  the  American 
missionaries  in  Greece  contains  an  ac- 
count of  an  Armenian  wedding  v/hic-h 
she  attended  ;  and,  after  describing  the 
dresses  and  previous  ceremonies,  she 
says,  that  at  twelve  o'clock  at  night, 
precisely,  the  cry  was  made  by  some 
of  the  attendants.  Behold,  the  bridegroom 
Cometh  ;  and  immediatc'y  five  or  six 
men  set  off  to  meet  him.  ii  Bridegroom. 
A  man  newly  married. 

2,  3,  4.  And  five  of  them  were  wise. 
The  words  wise  andfooJith.  here,  refer 


I 


A-D.33.] 


CHAPTER  XXV. 


283 


4  But  the  wise  took  oil  ■  in  their 
vessels  with  their  lamps. 

5  While  the  bridegroom  tarried, 
they  all  slumbered  '  and  slept. 

6  And  at  midnight  "^  there  was  a 
■^  cry  made,  Behold,  the  bridegroom 
Cometh  ;  go  ye  out  "to  meet  him. 

7  Then  all    those  virgins   arose, 

and  trimmed  their  lamps. 

o  lJno.2.20.  AlTh.S.C.  c  Re. 16. 15.  dl 
Th.4.1t>       r.  Am.4.12. 


only  to  their  conduct  in  regard  to  the 
oil.  The  one  part  was  wise  in  taking 
*oil,  the  olher  foolish  in  neglecting  it. 
The  conduct  oi  those  who  were  wise 
refers  to  those  who  are  prepared  for  the 
coming  of  Christ — prepared  by  possess- 
ing real  piety,  and  not  merely  profes- 
sion. The  conduct  of  those  without  oil 
expresses  the  conduct  of  those  who 
profess  to  love  him,  but  are  destitute  of 
true  grace,  and  are  unprepared  to  meet 
him.  Nothing  can  be  argued  from  the 
niimher  here,  in  regard  to  the  proportion 
if  sincere  Christians  among  professors. 
Circumstances  in  parables  are  not  to  be 
pressed  literally.  They  are  necessary 
to  keep  up  the  story,  and  we  must  look 
chiefly  or  entirely  to  the  scope  or  design 
of  the  oarable  to  understand  its  mean- 
ing. In  this  parable  the  scope  is  to 
teach  us  to  watch  or  be  ready.  Ver.  13. 
It  is  not  to  teach  us  the  number  of  those 
who  shall  be  saved,  and  those  who  shall 
not.  In  teaching  us  to  watch  and  be 
ready,  our  Lord  gives  great  additional 
interest  by  the  circumstances  of  this 
narrative  ;  but  there  is  no  authority  for 
saying  that  he  meant  to  teach  that  just 
half  of  professing  Christians  would  be 
deceived.  The  probability  is  that 
nothing  like  that  number  will  be  found 
to  have  been  hypocrites.  IT  Oil  m  their 
vessels.  The  five  foolish  virgins  pro- 
bably ejpected  that  the  bridegroom 
would  come  immediately.  They  there- 
fore provided  for  no  delay,  and  no  un- 
certainty. The  wise  virgins  knew  that 
the  time  of  his  coming  was  uncertain, 
and  they  therefore  furnished  themselves 
with  oil.  This  was  carried  in  vessels, 
so  that  it  could  be  poured  on  the  torch 
or  flanil'cau  when  it  was  necessary. 
T  Ves<eh.  Cups,  cans,  or  any  thing 
.0  li'j'/i  oil. 

5.   /Tie  bridegroom  tarried.     That  is, 
Kkii'i  thev  waited  for  liim.     It  was  un- 


8  And  the  foolish  aald  \into  the 
wise.  Give  us  of  youi  oil ;  for  our 
lamps  are  gone  '  out. •'^ 

9  But  the  wise  answered,  saying, 
Nut  so ;  lest  there  be  not  enough 
for  us  and  you:  but  go  ye  rather* 
to  them  that  sell,  and  buy  for  your- 
selves. 

10  And  *  while  they  went  to  buy, 

^  or,  ffoin^  out.      /Lu.l2.:io.      ^  Is.55.1,6, 
A  Am.8.12,i3. 


certain  at  what  time  he  would  come. 
He  delayed  longer  than  they  expected. 
It  All  slumbered  and  slept.  Waiting  till 
near  midnight,  they  fell  into  repose. 
This  circumstance  is  not  to  be  pressed  to 
prove  that  all  Christians  will  be  asleep, 
or  cold  and  careless,  when  the  Lord 
Jesus  will  come.  It  will  not  be  true. 
Many  may  be  so ;  but  many  also  will 
be  looking  for  his  coming.  This  cir- 
cumstance is  designed  simply  to  show 
more  clearly  the  duty  of  being  ready. 
Ver.  13.  It  does  not  mean  to  affirm  it 
as  a  fact  that  none  will  be  ready. 

6.  At  midnight.  Later  than  was  the 
usual  custom,  and  hence  they  had  fall- 
en asleep.  ^^4  cry  made.  Of  thos? 
who  were  coming  with  the  bridegroom. 

7.  Trimmed  their  lamps.  Burning  till 
midnight,  the  oil  was  exhausted.  They 
gave  a  dim  and  obscure  light.  They 
trimmed  them  by  removing  the  burnt 
parts  of  the  li7ien  or  the  torch,  so  that 
they  would  burn  clear.  It  was  propel 
also  to  dip  them  ajrain  in  oil,  or  to  pour 
oil  upon  them.  This  strikingly  repre- 
sents the  conduct  of  most  men  at  the 
approach  of  death.  They  the?i  begin  to 
make  ready.  They  are  alarmed,  anx- 
ious, trembling,  and  asking  the  aid  oi 
others ;  and  often  when  it  is  for  ever  too 
late. 

10.  Went  in  with  him  to  the  marriage. 
The  marriage-feast.  The  marriage  cere 
many  took  place  before  the  bride  left 
her  father's  house,  but  a  feast  was  giv- 
en at  the  house  of  her  husband,  and 
which  was  also  called  the  marriage, 
or  r.  part  of  the  marriage  solemnities. 
This  part  of  the  parable  doubtless  re- 
presents the  entrance  of  those  who  are 
ready,  or  prepared,  into  the  kingdom  of 
Gf^d,  when  the  Son  of  man  shall  come 
They  will  be  ready  who  repent  of  their 
sins ;  who  believe  on  the  Lord  Jesus ; 
who  live  a  holy  life ;  and  who  wait  for 


384 


MATTHEW 


i  A.  D.  33. 


the  bridegroom  came ;  and  they 
that  were  ready  went  jn  with  him 
to  the  marriage  :  and  the  door  was 
shut.  « 

11  Afterward  came  also  the  other 
virgins,  saying,  *  Lord,  Lord,  open 
to  us. 


a  He.3.18,19. 
12.17. 


R3.22.il.      6C.7.21-23.    He. 


fci3  coming.  See  Mark  xvi.  16 ;  John 
V.  24;  Acts  iii.  19  ;  Rev.  xxiii.  11 ;  2 
Peter  iii.  11,  12;  1  Tim.  vi.  17—19;  2 
Tim.  iv.  6,  7,  8.  TT  The  door  was  shut. 
No  more  could  be  admitted  to  the  mar- 
liage-feast.  So  wlaen  the  truly  righte- 
ous shall  all  be  received  into  heaven, 
it  will  be  closed  against  all  others. 
There  will  be  no  room  for  preparation 
afterwards.  Rev.  xxii.  2.  Eccl.  xi.  3  ; 
Lx.  10.    Matt.  XXV.  46. 

11.  Open  unto  us.  This  is  not  to  be 
understood  as  implying  that  any  will 
come  after  the  righteous  shall  be  ad- 
mitted into  the  Ivingdom,  and  claim  ad- 
mission then.  It  is  a  part  of  the  para- 
ble to  illustrate  the  general  truth  incul- 
cated, or  to  prepare  the  way  for  what  is 
afterwards  said,  and  keep  up  the  narra- 
tive, and  make  it  consistent. 

12.  /  know  you  not.  You  were  not 
in  the  compau)'  of  those  who  attended 
me  to  the  marriage  feast,  and  are  un- 
known to  me.  Applied  to  professing 
Christians,  having  only  a  profession  of 
religion,  but  no  real  piety,  it  means,  I 
know,  or  acknowledge  you  not  as  Chris- 
tians. I  do  not  approve  of  you,  or  de- 
light in  you,  or  admit  you  to  be  my 
friends.  The  word  know  is  often  used 
in  the  sense  of  approving,  loving,  ac- 
knowledging as  real  friends  and  follow- 
ers. See  Matt.  vii.  23  ;  Ps.  i.  6 ;  2 
Tim.  ii.  19;  1  Thess.  v.  12. 

13.  Watch,  therefore,  &c.  This  is 
the  scope  or  design  of  the  whole  para- 
ble. This  is  the  great  truth  he  wished 
to  inculcate,  and  all  parts  of  the  para- 
ble are  to  be  interpreted  in  reference  to 
this  admonition.  Like  the  virgins,  many 
are  professedly  going  to  meet  the  Bride- 
groom— the  Lord  Jesus  Christ.  Like 
the  coming  of  the  bridegroom,  his  ad- 
vent will  be  sudden.  It  will  be  to  many 
at  an  unexpected  time.  Many,  even 
professing  Christians,  will  be  engaged 
m  the  business  of  the  world ;  thought- 
Jess  about  eternity ;  not  expecting  his 
approach,  and  not  prepared.     They  will 


12  But  \.k  answ  '  and  said, 
Verily  I  saj  unto  yoi-,  I '  know  you 
not. 

13  Watch'' therefore,  for  ye  know 
neither  the  day  nor  the  hour  where- 
in the  Son  of  man  cometh. 

14  For '  the  kingdom  of  heaven  ia 
c  Ha.1.1.3.     dc.24.42,44.  Mar.13.33,35.  Lu. 

21.36.      e  Lu.l9.12,&c. 

only  profess  to  know  him,  but  in  workt 
they  will  deny  him.  So  death  will  come. 
All  approaches  of  the  Son  of  God  to 
judge  men  are  sudden,  and  to  many 
unexpected.  So  many,  when  they  shall 
see  him  coming,  at  death  or  the  judg-  • 
ment,  will  begin,  like  the  foohsh  vir 
gins,  to  be  active,  and  to  prepare  to  die. 
But  it  will  be  too  late.  They  that  are 
ready  will  enter  in,  and  heaven  will  be 
closed  for  ever  against  all  others.  The 
coming  of  the  Saviour  is  certain.  The 
precise  time  token  he  will  come  is  not 
certain.  As  the  virgins  should  all  have 
watched  and  been  ready,  so  should  we. 
They  who  are  Christians  should  be 
ever  watchful ;  and  they  who  are  not 
should  lose  no  time  to  be  ready  ;  for  in 
such  an  hour  as  they  think  not  the  Son 
of  man  shall  come.  If  The  Son  of  man 
Cometh.  This  refers,  doubtless,  to  his 
coming  in  the  day  of  judgment.  The 
circumstances  of  the  parable  do  not 
seem  at  all  to  apply  to  his  coming  to 
destroy  Jerusalem,  but  arc  aptly  ex- 
pressive of  his  advent  to  judge  the  world. 
14.  For  the  kingdom  of  heaven,  &c. 
This  paraWe  of  the  talents  was  spoken 
still  farther  to  illustrate  the  manner  in 
which  he  would  deal  with  men  at  his 
return  to  judgment.  The  words,  the 
kingdom  of  heaven,  are  not  in  the  ori- 
ginal, but  are  very  properly  inserted  by 
the  translators.  The  design  of  the  pa- 
rable is  to  teach  that  those  who  improve 
their  talents  or  faculties  in  the  cause  of 
religion — who  improve  them  to  their 
own  salvation,  and  in  doing  good  to 
others — shall  be  proportionally  reward- 
ed. But  they  who  neglect  their  talents, 
and  neither  secure  their  own  salvation 
nor  do  good  to  others,  will  be  punished. 
The  kingdom  of  heaven  is  hke  such  a 
man ;  that  is,  God  deals  with  men  in 
his  government  as  such  a  ma7i  did.  ^  Hit 
own  se.rva7its.  That  is,  such  of  them 
as  he  judged  worthy  such  a  trust.  These 
represent  the  apostles,  ChiLstian  miiia- 
ters,  professing  Christians,  and  |:r<ilii«T)a 


4.  D.  33.J 


CHAPTER  XXV. 


285 


us  a  man  travelling  into  a  far  coun- 
rry,  who  called  his  own  servants, 
«n(J  delivered  unto  them  his  goods. 
15  And  unto  one  he  gave  five  '  ta- 
ents,  to  another  two,  and  to  another 
one  ;  to  every  man  according  to  his 


17  And  likew'se  he  that  had  re- 
ceived two,  he  also  gained  other  two. 

18  But  lie  that  had  received  one, 
went,  and  digged  in  the  earth,  and 
hid  his  lord's  money. 

19  After  a  long  time,  *  the  lord 


several  ability  ;  "  and  straightway  ,  of  those  servants  cometh,  and  reek- 


took  his  journey. 

16  Then  he  that  had  received  the 
five  talents,  went,  ai?d  traded  with 
the  same,  and  made  ihem  other  five 
talents. 

1  a  talent  is  187/.  10s.  c.13.24.  a  Ro.l2.G. 
ICo.  1-2  4  &c.    Ep.4.11. 

all  men.  The  going  into  a  far  country 
may  represent  the  Lord  Jesus  going 
into  heaven.  He  has  wiven  to  all  ta- 
lents to  improve.  Epn.  iv.  8 ;  ii.  12. 
^  His  goods.  His  property — represent- 
ing the  offices,  abilities,  and  opportu- 
nities for  doing  good,  which  he  has  given 
to  his  professed  followers. 

15.  Five  talents.  See  Matt,  xviii.  24. 
A  talent  of  silver  was  worth  about 
1505  dollars  and  sixty-two  cents.  It 
here  denotes  the  highest  abilities  given 
to  men  ;  perhaps  the  highest  offices  in 
the  church,  and  the  greatest  opportu- 
nity of  doing  good.  %  According  to  his 
several  ability.  According  to  the  abiUty 
of  each  one.  According  as  he  saw  each 
one  was  adapted  to  improve  it.  So  in 
the  church  and  the  world.  God  gives 
men  stations  which  he  judges  them 
adapted  to  111,  and  requires  them  to  fill 
them.  So  he  makes  distinctions  among 
men  in  regard  to  abilities,  and  in  the 
powers  anaopportunities  of  usefulness  ; 
requiring  them  only  to  occupy  those 
stations,  and  discharge  their  duties  there. 
1  Cor.  iv.  7. 

16,  17.  The  two  who  had  received 
most  employed  their  money  in  trade, 
and  by  honest  industry  doubled  it  be- 
fore their  master  returned ;  represent- 
ing the  conduct  of  those  who  make  a 
good  improvement  of  their  abilities,  and 
employ  them  in  doing  good. 

18.  Digged  in  the  earth,  &c.  This 
represents  the  conduct  of  those  who 
.aeglect  the  abihties  that  God  has  given, 
and  fail  to  do  what  he  has  required. 
This  is  done  often :  1st.  On  the  plea 
that  they  do  not  occupy  a  high  station. 
2d.  That  they  have  slender  abilities, 
and  can  do  little  good.  3d.  As  it  was 
ill  tills  case,  that  God  had  mf  given 


oneth  '  with  them. 

20  And  so  he  that  had  received 
five  talents,  came,  and  brought  other 
five  talents,  saying.  Lord,  thou  de- 
liveredst  unto  me  five  talents;  be- 

b  c.24.48.      c  c.I8.23,24. 


them  as  much  as  he  did  others,  and 
they  Vvill  therefore  do  nothing.  These 
pleas  are  without  foundation :  for.  First. 
God  docs  not  require  us  to  do  as  much 
as  those  who  have  greater  abilities  ;  but 
this  is  not  a  reason  why  we  should  do 
nothing.  2  Cor.  viii.  12.  Second. 
That  situation  is  honorable,  and  may 
be  useful,  where  God  has  placed  us; 
and  though  humble,  yet  in  that  we  may 
do  much  good.  1  Cor.  xii.  11 — 31. 
Third.  Men  of  slender  abiliti'js  may 
often  do  more  good  in  the  world  than 
men  of  much  greater  talents.  It  is 
rather  a  warm  heart,  than  a  strong  head 
which  is  required  to  do  good.  A  hum- 
ble Christian,  by  his  life,  example,  and 
conversation,  may  often  do  much  more 
good  than  is  done  by  those  in  more 
elevated  stations,  and  with  far  greater 
gifts. 

We  are  not  to  suppose  by  this,  how- 
ever, that  our  Saviour  meant  to  teach 
that  only  those  oi  feeble  talents  neglect- 
ed their  duty.  I'he  parable  does  not 
require  us  to  do  this ;  and  the  fact  is, 
perhaps,  that  those  most  highly  endowed 
are  the  farthest  from  properly  improving 
their  talents. 

19.  After  a  long  time,  &c.  By  the 
return  of  the  lord  of  those  servants  to 
reckon  with  them,  is  denoted  the  return 
of  Christ  to  call  men  to  an  account  for 
the  manner  in  which  they  have  improved 
their  talents.  See  Rom.  xiv.  12 ;  2 
Cor.  V.  10  •  1  Thess.  iv.  16  ;  Acts  i.  11, 
xvii.  31.  "^Reckon  with  them.  To 
reckon  is  to  settle  accounts.  Here  it 
means  to  inquire  into  their  faithfulness, 
and  to  reward  or  punish  them  accord 
ingly. 

20.  I  have  gained.     Gained  by  trad 
ing.    Ver.  16.    By  honest  industrr. 


286 


MATTHEW. 


[A.  D.  33. 


hold,  I  have  gained  besidea  thein 
live  talents  more. 

21  His  lord  said  unto  him,  Well 
(lone,  thou  good  and  faithful  ser- 
vant: thou  hast  been  faithful  over 
a  few  things,  I  will  make  thee  ruler 
•  over  many  things  :  enter  thou  into 
the  joy  of  thy  lord. 

22  He  also  that  had  received  two 
talents,  came,  and  said,  Lord,  thou 
deliveredst  unto  me  two  talents : 
behold,  I  have  gained  two  other  ta- 
lents beside  them. 

23  His  lord  said  unto  him.  Well 
done,  good    and    faithful    servant : 

o  Lu. 12.44.  22,29.    Re.3.21. 


21.  Suler  over  many  things.  I  will 
promoio  thee  to  greater  honors  and  more 
important  trusts.  If  Joy  of  thy  Lord. 
In  the  mean  time  share  the  pleasures 
and  enjoyments  of  his  palace ;  be  his 
couipaaion ;  and  receive  the  rewards 
which  he  has  promised  thee.  The  joy 
of  his  lord  may  mean  either  the  festivals 
and  rejoicing  at  liis  return,  or  the  re- 
wards which  his  lord  had  prepared  for 
his  faithful  servants.  Applied  to  Chris- 
tians, it  means  that  they  v\'ho  rightly 
injprove  their  talents  shall,  at  the  return 
of  Christ,  be  promoted  to  great  honors 
m  heaven,  and  be  partakers  of  the  joys 
of  their  lord  in  the  world  of  glory.  See 
ver.  34;alsol  John  ii.  28. 

24.  The  one  talent.  The  design  of 
this  part  of  the  parable  is  to  show  that 
no  one  is  excused  in  indolence  because 
he  has  few  talents.  God  will  require 
of  him  only  according  to  his  ability.  1 
Cor.  iv.  2.  Luke  xii.  48.  2  Cor.  viii. 
12.  "^  A  hard?nan.  Of  a  sordid,  grip- 
ing disposition  ;  taldng  advantage  of  the 
poor,  and  oppressing  them.  ^  Reaping, 
&.C.  This  is  indicative  of  an  avaricious 
and  overbearing  disposition.  Compel- 
hng  the  poor  to  sow  for  him,  and  reap- 
ing all  the  benefit  himself  If  Hast  not 
ftrtioed.  The  word  strew  means  to 
scatter — as  men  scatter  seed  in  sowing 
it.  It  may  mean  also  to  ventilate,  or  to 
fan  by  venlilating,  or  winnowing.  As 
towi?ig  the  seed  is  mentioned  just  be- 
fore, it  may  be  that  this  refers  to  gather- 
ing grain  fanned  or  winnowed  by  others, 
while  he  did  nothing — indicating  also  a 
hard  r <■  sordid  disposition. 


thou  hast  been  faithful  over  a  few 
things,  I  will  make  thee  ruler  over 
many  things  :  enter  thou  into  the 
joy  of  thy  lord. 

24  Then  he  which  had  received 
the  one  talent,  came,  and  said,  Lord, 
I  knew  thee  that  thou  art  an  hard 
*  man,  reaping  where  thou  hast  not 
'  sown,  and  gathering  where  thou 
hast  not  strawe^  : 

25  And  I  was  afraid, ''  and  went, 
and  hid  thy  talent  in  the  earth  :  lo, 
there  thou  hast  that  is  thine. 

26  His    lord  answered  and  said 

unto  him.  Thou  wicked  '  and  sloth- 

6  Job  21. 15.  c  Je.2.31.  d  Pr.26.13.  Re.21. 
8.     e  Job  15.5,6.    c.18.32.    Lu.19.22.  Jude  15 

25.  I  was  afraid.  I  feared  lest,  by 
some  accident,  thy  talent  would  be  lost 
if  I  put  it  out  to  trade,  and  that  I  should 
be  severely  punished  by  a  hard  master 
I  therefore  kept  it  laid  up  safely,  and 
hid  it  where  it  could  not  be  lost,  if  That 
is  thine.  There  is  what  properly  be- 
longs to  thee.  There  is  the  original 
talent  that  thou  gavest  me,  and  that  is 
all  that  can  be  reasonably  required. 
Observe,  here  :  1st.  That  this  expresses 
exactly  the  feehngs  of  all  sinners.  God, 
in  their  view,  is  hard,  cruel,  unjust 
2d.  All  the  excuses  of  sinners  are  ex- 
cuses for  indolence  and  sin,  and  to  cheat 
themselves  out  of  heaven.  The  effect 
of  this  excuse  was  to  lose  the  reward  ; 
so  of  the  excuses  of  sinners  for  not  do- 
ing their  duty.  3d.  Sinners  grudge 
every  thing  to  God.  They  are  never 
willing  to  be  liberal  towards  him,  but 
are  stinted  and  close  ;  and  if  they  give, 
they  do  it  with  hard  feelings,  and  say 
that  that  is  all  that  he  can  claim. 

26.  Slothful.  Indolent,  lazy,  who 
had  done  nothing.  God  will  judge  men, 
not  merely  for  doing  wrong,  but  for 
7iot  doing  right.  See  verse  45.  That 
servant  was  ivicked, 'because  he  had 
such  an  opinion  of  his  master ;  he  had 
shown  that  he  was  slothful,  by  not 
making  good  use  of  the  talent.  Ver 
27.  If  Thou  knewest,  &-C.  This  should 
be  understood,  and  might  have  been 
translated,  as  a  question.  If  you  knew 
he  was  such  a  mar.,  you  ought  to  have 
acted  accordingly,  e  o  as  to  have  escaped 
punishment.  Didst  thou  know  that  I 
reap,  &c.  ?     Then  thou  shoulds^.  have 


A.  D.  33.J 


CHAPTER  XXV. 


2e7 


ful  servant,  thou  knewesi  that  I  reap 
where  I  sowed  not,  and  gather  where 
I  have  not  strawed  : 

27  Thou  oughtest  therefore  to 
have  put  my  money  to  the  ex- 
changers, and  then  at  my  coming  I 
Bhould  have  received  mine  own  with 
usury. 

28  Take  therefore  the  talent  from 
nim,  and  give  it  unto  him  which 
nath  ten  talents. 

ac.l3.J2.  Mar.4.25.  Lu.8.18.  19.2G.  11m. 
10.42.      cc.8.12.      <iDa.7.]3.  Zec.14.5.  c.I6. 


given  my  money  to  the  exchangers, 
&c.  This  is  not  intended  to  admit 
that  he  was  such  a  man.  but  to  con- 
vict the  slothful  sor\-ant  of  guilt  and 
folly  in  not  having  been  prepared  to  meet 
him. 

27.  The  exchangers.  The  exchangers 
were  persons  who  were  in  the  habit  of 
borrowing  money,  or  receiving  it  on 
deposit  at  a  low  rate  of  interest,  to  be 
loaned  to  others  at  higher  interest. 
They  commonly  sat  by  tables  in  the 
temple,  with  money  ready  to  exchange 
or  loan.  See  Matt.  xxi.  12.  Tliis 
money  was  left  with  the  servant,  not  to 
exchange,  nor  to  increase  it  by  any 
such  idle  means,  but  by  honest  indus- 
try and  merchandise  ;  but  since  he  was 
too  indolent  for  that,  he  ought  at  least 
to  have  loaned  it  to  the  exchangers, 
that  liis  master  might  have  received 
some  benefit  from  it.  ^  With  usury. 
With  interest,  increase,  or  gain.  The 
word  usury,  in  our  language,  has  a 
bad  signification,  meaning  unlawful  or 
exorbitant  interest.  This  was  contrary 
to  the  law.  Ex.  xxii.  25.  Lev.  xxv. 
36.  The  original  means  gain,  increase, 
or  lawful  interest. 

29.  For  u7i(o  every  one  that  hath  shall 
be  given.  See  Note,  Matt.  xiii.  12. 
This  seems  to  be  a  proverbial  expres- 
sion. It  means,  whosoever  rightly  im- 
proves what  is  committed  to  nim  shall 
receive  more,  or  shall  be  rewarded ; 
but  he  that  misimproves  what  is  com- 
mitted to  him  shall  not  be  rewarded. 
[n  pecuniary  matters  —  in  the  literal 
eense  of  this  parable  —  they  who  im- 
prove their  money  by  industry  or  mer- 
chandise, increase  it.  They  who  do 
not — who  are  indolent  or  vicious — lose 
what  they  did  possess,  and  it  goes  into 
•iic  hands  of  the  faithful  and  imlustrious. 


29  For  •  unto  every  one  that  hatli 
shal)  be  given,  and  he  shall  have 
abundance:  but  from  him  that  hath 
not  shall  be  taken  away  '  even  that 
which  he  hath. 

30  And  cast  ye  the  unprofitable 
servant  into  outer  darkness  :  '  there 
shall  be  weeping  and  gnashing  of 
teeth. 

31  When  •*  the  Son  of  man  shal! 
come  in  his  glory,  and  all  the  holy 

27.    19.28.    Mar.8.38.    Ac. 1.11.    lTli.4.16.   3 
Th.1.7.    Jude  14.    Re.1.7. 


In  the  spiritual  sense  of  the  parable,  it 
means  only  that  they  who  are  faithiul 
shall  be  rewarded — not,  however,  that 
any  thing  shall  be  taken  from  the  un- 
faithful and  given  to  them ;  and  that 
the  unfaithful  and  indolent  shall  be 
taken  away  from  their  privileges  and 
punished. 

30.  And  cast,  &.c.  See  Note,  Matt, 
viii.  12.  The  spirhual  meaning  of  the 
parable  may  be  thus  summed  up  :  1st. 
The  sei-vants  of  God  are  not  all  en 
dowed  with  equal  gifts  and  talents.  2d. 
They  are  bound  to  employ  their  talents 
in  promoting  his  honor,  and  in  a  proper 
improvement  of  them.  3d.  By  employ- 
ing their  talents  in  a  proper  manner, 
they  improve  and  strengthen  them. 
4th.  They  will  be  judged  according  to 
the  improvements  they  have  made. 
5th.  All  sinners  look  on  God  as  a  hard 
master,  and  as  unreasonable  and  tyran 
nical.  6th.  They  will  be  judged,  not 
merely  for  doing  wrong,  but  for  ne- 
glecting to  do  right.  7th.  If  the  servant 
who  kept  the  talent  entire  without  in- 
juring it,  and  who  returned  it  to  his 
master  as  he  received  it,  was  neverthe- 
less judged,  condemned,  and  cast  away, 
what  must  they  expect  who  abuse  their 
talents,  destroy  by  drunkenness  and 
lust  the  noble  faculties  conferred,  oi 
them,  and  squander  the  property  iha 
might  be  employed  in  advancing  the 
interests  of  morals  and  religion  ! 

31.  When  the  Son  of  7nan,  &-C.  Tliia 
is  in  answer  to  the  question  which  the 
disciples  proposed  to  him  respecting  the 
end  of  the  world.  Ch  xxiv.  3.  That 
this  refers  to  the  last  judgment,  and 
not,  as  some  have  supposed,  to  the  de- 
struction of  Jerusalem,  af pears:  Isi. 
From  the  fact  that  it  was  iii  answer  to 
an  express  irvquiry  respecting  the  ervi 


288 


MATTHEW. 


[A.  D.  33. 


angels  with  him,  then  shall  he  sit 
upon  the  throne  of  his  glory  : 

3-J,  And  *  before  him  shall  be 
gathered  all  nations;  and  he  shall 
separate  *  them  one  from  another, 
as  a  shepherd  '  divideth  his  sheep 
from  the  goats  : 

33  And  he  shall  set  the  sheep  on 

«Ro.l4.10.  2Cor.5.10.  Re.20.I2.  6  Eze. 
36.38.  c.13.49.      c  Ps.78.52.    Jiio.10.14,27. 

of  the  world.  2d.  All  nations  were  to 
be  assembled — which  did  not  take  place 
at  Jerusalem.  3d.  A  separation  was  to 
take  place  between  the  righteous  and 
the  wicked  —  which  was  not  done  at 
Jerusalem.  4th.  The  rewards  and 
punishments  are  declared  to  be  eternal. 
None  of  these  things  took  place  at  the 
destruction  of  Jerusalem.  If  In  his 
glory.  In  his  own  proper  honor.  With 
his  glorified  body,  and  as  the  head  and 
king  of  the  universe.  Acts  i.  11.  Eph. 
i.  20—22.  1  Thes.  iv.  16.  1  Cor.  xv. 
24,25,52.  IT  The  throne  of  his  glory. 
This  means,  in  the  language  of  tlie  He- 
brev.'s,  his  glorious  or  splendid  throne. 
It  is  not  to  be  taken  literally,  as  if  there 
would  be  a  material  throne  or  seat  of 
the  Kmg  of  Zion.  It  expresses  the 
idea  that  he  will  come  as  a  king  and 
judge  to  assemble  his  subjects  before 
aim,  and  to  appoint  them  their  re- 
wards. 

32.  A?id  before  him,  &c.  At  his 
coming  to  judgment  the  world  will  be 
Durned  up  and  destroyed.  2  Peter  iii. 
10,  12.  Rev.  XX.  11.  The  dead  in 
Christ — i.  e.,  all  true  Christians — shall 
DC  first  raised  up  from  their  graves. 
1  Thess.  iv.  16.  The  hving  shall  be 
changed — i.  e.,  shall  be  made  like  the 
glorified  bodies  of  those  that  are  raised 
from  the  dead.  1  Cor.  xv.  52 — 54.  1 
Thess.  iv.  17.  All  the  wicked  shall  rise 
and  come  forth  to  judgment.  John  v. 
28,29.  Dan.xii.  2.  Matt.  xiii.  41,  42. 
Rev.  XX.  13.  Then  shall  the  world  be 
judged,  the  righteous  saved,  and  the 
wicked  punished.  ^  Aiid  he  shall  srpa- 
rate,  &c.  Shall  determine  respecting 
their  character,  and  shall  appoint  them 
their  doom  accordingly. 

33.  Shall  set  the  sheep,  &c.  By  the 
theep  are  denoted,  here,  the  righteous. 
The  name  is  given  to  them  because  the 
ihcep  is  an  emblem  of  innocence  and 
narmlessness.     Seo  John  x.  7,  14,  15, 


his  right  ''  hand,  but  the  goats  on 

the  left. 

34  Then  shall  the  king  say  unto 
them  on  his  right  hand,  Come,  ye 
blessed  '  of  my  Father,-''  inherit  the 
s  kingdom  *  prepared  for  you  from 
the  foundation  of  the  worl4  : 

dHe.l.3.  «Ps.ll5.15.  /Ro.8.17.  Pa. 
1.4.  ^lTh.2.12.  Be.5.10.  AlCor.2.9.  He 
31..16. 

16,  27;  Ps.  c.  3,  Ixxiv.  1,  xxiii.  1i  On 
the  right  ha7id.  The  right  hand  is  the 
place  of  honor,  and  denotes  the  situa- 
tion of  those  who  are  honored,  or  those 
who  are  virtuous.  See  Eccl.  x.  2  ;  Eph. 
i.  20;  Ps.  ex.  1  ;  Acts  ii.  25,  33.  H  The 
goats.    The  wicked.    See  Ezek.  xxxiv. 

17.  ^  The  left.  That  is,  the  left  hand. 
This  was  the  place  of  dishonor,  denot- 
ing condemnation.     See  Eccl.  x.  2. 

34.  The  king.  That  is,  the  Lord 
Jesus,  the  King  of  Zion,  and  of  the  uni- 
verse, now  acting  as  Judge.  Luke  xix. 
38.  John  xviii.  37.  Rev.  xvii.  14  ;  xix. 
16.  IT  Blessed  of  my  Father.  Made 
happy,  or  raised  to  felicity  by  my  Fa- 
ther. See  Note,  Matt.  v.  3.  IT  Inherit 
the  kingdom.  Receive  as  heirs  the  king- 
dom, or  be  received  there  as  the  sons 
of  God.  Christians  are  often  called 
heirs  of  God.  Rom.  viii.  17.  Gal.  iv. 
6,  7.  Heb.  i.  14.  1  John  iii.  2.  li  Pre- 
pared for  you,  &c.  That  is,  designed 
for  you,  or  appointed  for  you.  The 
phrase,  y"roTO  the  foundation  of  theworld, 
is  used  to  denote  that  this  was  appoint- 
ed for  them  in  the  beginning  ;  that  God 
has  no  new  plan  ;  that  the  rewards 
which  he  will  now  confer  on  them  he 
always  intended  to  confer.  Christ  says 
to  the  righteous  that  the  kingdom  was 
prepared  for  them.  Of  course  God 
meant  to  confer  it  on  them.  They  were 
individuals  ;  and  it  follows  that  he  in- 
tended to  bestow  his  salvation  on  them 
as  individuals.  Accordingly  the  salva- 
tion of  his  people  is  uniformly  repre- 
sented as  the  result  of  the  free  gift  of 
God,  according  to  his  own  pleasure, 
bestowed  on  indi\aduals,  and  by  a  plan 
which  is  eternal.  Rom.  viii.  29,  30. 
Eph.  i.  4,  5,  11,  12.  2  Thess.  11,  13. 
1  Peter  i.  2.  John  vi.  37.  This  is  right 
and  consistent  with  justice ;  for,  1st. 
All  men  are  by  nature  equally  unde- 
serving. 2d.  Bestowing  favors  on  one 
does  not  do  injustice  to  another,  whertr 


4.  D.  33.] 


CHAPTER  XXV. 


289 


35  For  <»  I  was  an  hungered,  and 
j-e  gave  me  meat ;  I  was  thirsty,  and 
ye  gave  me  drink  :  I  was  a  stranger, 
*  and  ye  took  me  in  : 

36  Naked,  '  and  ye  clothed  me  : 
I  was  sick,  and  ye  visited  ''  me :  I 
was  in  prison,  •  and  ye  came  unto 
me. 

37  Then  shall  the  righteous  an- 
swer him,  saying.  Lord,  when  saw 
we  thee  an  hungered,  and  fed  ihee? 
or  thiisly,  and  gave  thee  drink  1 

a  Is.58.7.  Eze.ia-.  6  1  Pe.4.9.  3  Jno.5. 
cJa.i!.15,16.    <iJa.l.27.    e2Ti.l.l6.  He.13.2. 

neither  deserves  favor.  Pardoning  one 
criminal  is  not  injuring  another.  Be- 
stowing great  talents  on  Locke,  New- 
ton, or  Paul,  did  not  injure  me.  3d.  If 
it  is  right  for  God  to  pve  eternal  life  to 
liis  people,  or  to  admit  them  to  heaven, 
it  was  right  to  determine  to  do  it,  which 
is  but  another  way  of  saying  that  God 
resolved  from  all  eternity  to  do  right. 
Those  who  perish  choose  the  paths 
which  lead  to  death,  and  will  not  be 
saved  by  the  merits  of  Jesus.  No 
blame  can  be  charged  on  God  if  he 
does  not  save  them  against  their  will. 
John  v.  40.     Mark  xvi.  15,  16. 

35,36. 1  was  an  hunfrered.  The  union 
between  Christ  and  his  people  is  the 
most  tender  and  endearing  of  all  con- 
nexions. It  is  represented  by  the  closet 
anions  of  which  we  have  knowledge. 
John  XV.  4,  5,  6.  Eph.  v.  23— 32.  1 
Cor.  vi.  15.  This  is  a  union,  not  physi- 
cal, but  moral ;  a  union  of  feelings,  in- 
terests, plans,  destiny;  or,  in  other 
words,  he  and  his  people  have  similar 
feehngs,  love  the  same  objects,  share 
the  same  trials,  and  inherit  the  same 
blessedness.  John  xiv.  19.  Rev.  iii. 
5,  21.  Rom.  viii.  17.  Hence  he  con- 
siders favors  shown  to  his  people  as 
shown  to  himself,  and  will  reward  them 
Accordingly.  Matt.  x.  40,  42.  They 
show  attachment  to  him,  and  love  to  his 
cause.  By  showing  kindness  to  the 
poor,  and  needy,  and  sick,  they  show 
that  they  possess  his  spirit — for  he  did 
it  when  on  earth ;  they  evince  attach- 
ment to  him,  for  he  was  poor  and 
needy  ;  and  they  show  that  they  have 
.he  proper  spirit  to  fit  them  for  heaven. 
1  John  ili.  14,  17.  James  ii.  1 — 5. 
Mark  ix.  41.  IT  Was  a  stranger.  The 
word  stranger  means  a  foreig-ner,  or 
2=1 


38  When  saw  we  thee  a  stranger, 
and  took  ihee  in?  or  naked,  and 
clothed  ihee? 

39  Or  when  saw  we  thee  sick, 
or  in  prison,  and  came  unto  thee"! 

40  And  the  King  shall  answer 
ftnd  say  unto  them.  Verily  I  say  unto 
you,  Inasmuch  ^  as  ye  have  done  il 
unto  one  of  the  least  of  these  my 
brethren,  ye  have  done  il  unto  me. 

41  Then  shall  he  say  also  untc 

them  on  the  left  hand.  Depart*  from 

/Pr.19.17.      Mar.9.41.     He.C.lO.        g  L.u. 
13.27. 


traveller;  in  our  language,  one  un 
known  to  us.  To  receive  such  to  the 
rites  of  hospitality  was,  m  eastern 
countries,  where  there  were  few  or  no 
public  houses,  a  great  virtue.  See  Gen. 
xviii.  1 — 8  ;  Heb.  xiii.  2.  IT  J'ook  me  in. 
Into  your  house.  Received  me  kindly. 
If  Naked.  Poorly  clothed.  Among  the 
Jews  they  were  called  naked  who  were 
clad  in  poor  raiment,  or  they  who  had 
on  only  the  tunic  or  inner  garment, 
without  any  outer  garment.  See  Note, 
Matt.  V.  40 ;  also  Acts  xix.  16  ;  Mark 
xiv.  51,  52  ;  Job  xxii.  6  ;  Isa.  Iviii.  7. 

37 — 39.  Then  shall  the  rigldeous,  &c 
This  answer  is  indicative  of  humility — 
a  deep  sense  of  their  being  unworthy 
such  commendation.  They  will  feel  that 
their  poor  acts  of  kindness  have  come  so 
far  short  of  what  they  should  have  been, 
that  they  have  no  claim  to  praise  or  re- 
ward. It  is  not,  however,  to  be  sup- 
posed that  in  the  day  of  judgment  thia 
will  be  actually  said  by  the  righteous, 
but  that  this  would  be  a  proper  expres- 
sion of  their  feelings. 

40.  07ie  of  the  least  of  these.  One  of 
the  obscurest,  least  known,  poorest,  and 
most  despised  and  afliicted.  IT  3Iy  bre- 
thren. Either  those  who  are  Christians, 
whom  he  condescends  to  call  brethren  ; 
or  those  who  are  afflicted,  poor,  and 
persecuted,  who  are  his  brethren  and 
companions  in  suffering  ;  and  who  suf- 
fer as  he  did  on  earth.  See  Heb.  ii.  tl : 
Matt.  xii.  50.  How  great  is  the  conJe 
scension  and  kindness  of  the  Judge  of 
the  world,  thus  to  reward  our  actions, 
and  to  consider  what  we  have  done  to 
the  poor  as  done  to  him  ! 

41.  On  the  left  hand.  The  wicked. 
If  Ye  cursed.  That  is,  ye  who  are  de 
voted  to  destruction,  whose  characters 


290 


MATTHEW. 


[A.  D.  33 


me,  ye  cursed,  into  "  everlasting  fire, 
'  prepared  for  the  devil  and  his  an- 
gels : 

42  For  I  was  an  hungered,  and 
ye  gave  me  no  meat :  I  was  thirsty, 
and  ye  gave  me  no  drink  : 

43  I  was  a  stranger,  and  ye  took 
me  not  in :  naked,  and  ye  clothed 

OC.13. 40,42.  Re.]4.11.     6Jude6.    Re.aO.lO. 


deserve  everlasting  punishment,  and 
who  are  about  to  enter  into  it.  To  curse 
is  the  opposite  of  to  bless.  It  implies  a 
negation  of  all  the  blessings  of  heaven, 
and  a  positive  infliction  of  eternal  suffer- 
ings. IT  Everlasting  Jire.  Fire,  here,  is 
used  to  denote  punishment.  The  image 
is  employed  to  express  extreme  suffer- 
hig,  as  a  death  by  burning  is  one  of  the 
most  horrible  that  can  be  conceived. 
The  image  was  taken  probably,  from 
the  Jires  burning  in  the  valley  of  Hin- 
nom.  See  Note,  Matt.  v.  22.  It  has 
been  asked  whether  the  wicked  will  be 
burned  in  literal  fire,  and  the  common 
impression  has  been  that  they  will  be. 
Respecting  that,  however,  it  is  to  be 
observed:  1st.  That  the  maiii  truth  in- 
tended to  be  taught  refers  not  to  the 
manner  of  suffering,  but  to  the  certaiiity 
and  bit  ens  it  yoVit.  2d.  That  the  design, 
therefore,  was  to  present  an  image  of 
terrific  and  appalling  suffering — an  im- 
age well  represented  by  fire.  3d.  That 
this  image  was  well  known  to  the  Jews 
(Isa.  Ixvi.  24),  and  therefore  expressed 
the  idea  in  a  very  strong  manner.  4th. 
That  all  the  truth  that  Christ  intended 
to  convey  appears  to  be  expressed  in  the 
certainty,  intensity,  and  eternity,  of  fu- 
ture torment.  5th.  That  there  is  no 
distinct  affirmation  respecting  the  mode 
of  that  punishment,  where  the  mode  was 
the  subject  of  discourse.  6th.  That  to 
as  it  is  a  subject  of  comparatively  little 
consequence  what  will  be  the  mode  of 
punishment.  The  fact  that  the  wicked 
will  be  eternally  punished,  cursed  of 
God,  should  awe  every  spirit,  and  lead 
every  man  to  secure  his  salvation.  As, 
liowever,  the  hody  will  be  raised,  it  is 
not  unreasonable  to  suppose  that  a  mode 
of  punishment  will  be  adopted  suited  to 
the  body,  perhaps  bearing  some  analogy 
to  suffering  here,  in  its  various  forms 
ot  Hames,  and  racks,  and  cold,  and 
heat,  and  war,  and  disease,  and  ungra- 
ified  desire,  and  remorse — perhaps  the 


me  not :  sick,  and  in  prison,  and  yt? 
visited  me  not. 

44  Then  shall  they  also  answer 
him,  saying,  Lord,  when  saw  we 
thee  an  hungered,  or  athirst,  or  a 
stranger,  or  naked,  or  sick,  or  in  pri- 
son, and  did  not  minister  unto  th(,e  1 

45  Then  shall  he  answer  them^ 


concentration  of  all  earthly  woes,  all 
that  makes  man  misera'ile  here,  poured 
upon  the  naked  body  and  spirit  of  the 
wicked  in  hell,  for  ever  and  ever.  IT  Pre-  ~.\ 
paredfor  the  devil.  The  devil  is  the 
prince  of  evil  spirits.  This  place  of  pun 
ishment  was  fitted  for  him  when  he  re- 
belled against  God.  Jude  6.  Rev.  xii. 
8,  9.  H  His  angels.  His  messengers, 
his  servants,  or  those  angels  that  ha 
drew  ofl^  from  heaven  by  his  rebelhon 
and  whom  he  has  employed  as  his  mes- 
sengers to  do  evil.  The  word  may  ex- 
tend also  to  all  his  followers— fallen 
angels  or  men.  There  is  a  remarkable 
difference  between  the  manner  in  which 
the  righteous  shall  be  addressed,  and 
the  wicked.  Christ  will  say  to  the  one 
that  the  kingdom  was  prepared  for  them; 
to  the  other,  that  the  fire  was  not  pre- 
pared for  them,  but  for  another  race  of 
beings.  They  will  inherit  it  because 
they  have  the  same  character  as  the  de- 
vil, and  therefore  are  fitted  to  the  same 
place  —  not  because  it  was  originally 
fitted  for  them. 

45.  Inasmuch  as  ye  did  it  not.  &c. 
By  not  doing  good  to  the  followers  of 
Christ,  they  showed  that  they  had  no 
real  lovo  to  him.  By  not  doing  good  to 
the  poor  and  needy,  to  the  stranger  and 
the  prisoner,  they  show  that  they  have 
not  his  spirjt,  and  are  not  hke  him,  and 
are  unfit  ior  his  kingdom.  Let  it  be 
observed,  here,  that  the  public  ground 
of  their  condemnation  is  the  neglect  o^ 
duty,  or  because  they  did  it  not.  We  are 
not  to  suppose  that  they  will  not  also  be 
condemned  for  their  open  and  positive 
sins.  See  Rom.  ii.  9;  Eph.  v.  5  ;  Coll. 
iii.  5,  6  ;  1  Cor.  vi.  9,  10  ;  Rev.  xxi.  8 , 
Ps.  ix.  17.  But  their  neglect  o{ charily 
or  of  doing  good  to  him  and  his  people 
may  be  the  public  reason  of  condemninp 
them  :  1st.  Because  he  wished  to  give 
pre-eminence  to  those  virtues,  to  excite 
his  followers  to  do  them.  2d.  Men 
should  be  punished  for  neglut  aa  wei! 


A.  D.  33.} 


CHAPTER  XXV. 


291 


saying,  Verily  I  say  unto  you,  In- 
asmuch "  as  ye  did  it  not  to  one  of 
the  least  of  these,  ye  did  it  not  to  me. 


a  Zec.2.8.   Ac.9.5. 


aa  positive  sin.  Sin  is  a  violation  of 
the  law,  or  refusiiig  to  do  what  God 
commands.  3a.  Nothing  better  shows 
the  true  state  of  the  heart  than  those 
duties,  and  the  true  character  can  be 
as  well  tested  by  them  as  by  open 
crimes. 

If  it  be  asked  how  the  heathen  who 
never  heard  of  the  name  of  Christ  can 
be  justly  condemned  in  this  manner,  it 
may  be  answered  ;  1st.  That  Christ  ac- 
knowledges all  the  poor,  and  needy, 
and  strangers  of  every  land,  as  his 
brethren.  See  v.  40.  2d.  That  by  ne- 
glecthig  the  duties  of  charity  they  show 
that  they  have  not  his  spirit  —  are  not 
hke  him.  3d.  That  these  duties  are 
clearly  made  known  by  conscience,  and 
the  light  of  nature,  as  well  as  by  reve- 
lation ;  and  men  may  therefore  be  con- 
demned for  the  neglect  of  them.  4tli. 
That  they  are  not  condemned  for  not 
beheving  in  Christ,  of  whom  they  have 
not  heard,  but  for  a  wrong  spirit,  ne- 
glect of  dity,  open  crime  ;  for  being 
u?ilike  Christ,  and  therefore  u?tfit  for 
heaven.  ^  One  of  the  least  of  these. 
These  on  my  right  hand.  My  breth- 
ren.    Those  who  are  saved. 

46.  And  these,  &c.  These  persons. 
Many,  holding  the  doctrine  of  universal 
salvation,  have  contended  that  God 
would  punish  si?i  oniy.  Christ  says 
that  those  on  his  left  hand  shall  go  away 
— not  sins,  but  sinners.  Besides,  si?i, 
as  an  abstract  thing,  cannot  he  punish- 
ed. It  is  nothing  but  the  acts  of  trans- 
gressors ;  and  to  be  reached  at  all,  must 
be  reached  by  punishing  the  offenders, 
ff  Into  everlasting  punishment.  The 
original  word,  here  translated  punish- 
ment, means  torment,  or  suflering  in- 
flicted for  crime.  The  noun  is  used  but 
in  one  other  place  in  the  New  Testa- 
ment. ]  John  iv.  18:  "  Fear  hath  <or- 
ment  '  The  verb  from  which  the  noun 
IS  derived  is  twice  used.  Acts  iv.  21. 
2  Pet.  ii.  9.  In  all  these  places  it  de- 
notes anguish,  suffering,  punishment. 
It  does  not  mean  simply  a  state  or  condi- 
tier,  but  absolute,  positive  suffering; 
and  if  this  word  does  not  teach  it,  no 
word  could  expresi  the  idea  that  the 


46  And  *  these  shall  go  away  into 
everlasting  punishment :  but  the 
righteous  into  life  eternal. 


b  Da.12.2   Jno.5.29 


wicked  would  suffer.    It  has  been  con 

tended  that  the  sufferings  of  the  wicked 
would  not  be  eternal,  or  luithout  end.  It 
is  not  the  purpose  of  these  Notes  to  en- 
ter into  debates  of  that  kind  farther  than 
to  fix  the  meaning  of  words.  In  regard 
to  the  meaning  of  the  word  everlast- 
i?ig'in  this  place,  it  is  to  be  observed:  1st. 
That  lh.e  literal  meaning  of  the  word  ex- 
presses absolute  eternity — ahrays  being- 
Matt,  xviii.  8  ;  .xix.  16.  Mark  iii.  29. 
Rom.  h.  7.  Heb.  v.  9.  2d.  That  the 
obvious,  plain  interpretation  of  the  word 
demands  this  signification.  3d.  That 
admitting  that  it  was  the  Saviour's  de- 
sign ever  to  teach  this  doctrine,  this 
would  be  the  very  word  to  express  it ; 
and  if  this  does  not  teach  it,  it  could  not 
be  taught.  4th.  That  it  is  not  taught  in 
any  plainer  manner  in  any  confession  of 
faith  on  the  globe  ;  and  if  this  may  be 
explained  away,  all  those  may  be.  5th. 
That  our  Saviour  knew  that  this  would 
be  so  understood  by  nine-tenths  of  the 
world  ;  and  if  he  did  7iot  mean  to  teach 
it,  he  has  knowingly  led  them  into  error, 
and  his  honesty  cannot  be  vindicated. 
6th.  That  he  knew  that  the  doctrine  was 
calculated  to  produce  fear  and  terror  ; 
and  if  he  was  benevolent,  his  conduct 
cannot  be  vindicated  in  exciting  unne- 
cessary fears.  7th.  That  the  word  zised 
here  is  the  same  in  the  original  as  that 
used  to  express  the  eternal  life  of  ihi 
righteous  ;  if  one  can  be  proved  to  b** 
limited  in  duration,  the  other  can  by  tb'r 
same  arguments.  The  proof  that  th 
righteous  xuill  he  happy  for  ever,  is  pr< 
cisely  the  same,  a?id  no  other  than  that  tJ 
wiched  will  he  miserable  for  ever.  8tl 
That  it  is  confirmed  by  many  other  pas 
sages  of  scripture.  2  Thess.  1,  7,  8,  1 
Luke  xvi.  26.  Rev.  xiv.  11.  Ps.  b 
17.  Isa.  xxxiii.  14.  Mark  xvi.  It 
John  iii.  36.  IT  Life  eternal.  Man  b; 
sin  has  plunged  himself  into  death,  tern 
poral,  spiritual,  eternal.  Christ,  bj 
coming  and  dying,  has  abolished  death, 
and  brought  life  and  immortality  to 
light.  2  Tim.  i.  10.  Life  is  the  oppo- 
site of  death.  It  denotes,  here,  free- 
dom from  death,  and  positive  hohnesi 
and  happiness  for  ever. 


292 


MATTHEW. 


[A.  D.  33. 


CHAPTER  XX VI. 

AND  it  came  to  pass,  when  Jesus 
had  finished  all  these  sayings, 
ne  said  unto  his  disciples, 


CHAPTER  XXVI. 

1  —  16.  See  also  Marji  xiv.  1  — 11 ; 
Luke  xxii.  1 — 6  ;  John  xii.  1 — 7. 

2.  After  two  days  is  the  feast  of  the 
passover.  See  Note,  Matt.  xii.  1 — 8. 
The  festival  of  the  passover  was  cele- 
brated to  preserve  among  the  Jews  the 
memory  of  their  liberation  from  Egyp- 
tian servitude,  and  of  the  safety  of  their 
first-born  in  that  night  when  the  first- 
born of  the  Egyptians  perished.  Ex.  xii. 
The  name  passover  was  given  to  the 
feast  because  the  Lord  passed  over  the 
houses  of  the  Israelites  without  slaying 
their  first-born,  while  the  Egyptians 
.'eve  cut  off.  Ex.  xii.  13.  It  was  cele- 
o-ated  seven  days,  viz.,  from  the  15th 
to  the  21st  of  the  month  Aeib,  or  Nisan 
(April).  Ex.  .xii.  15—20;  xxiii.  15.  Du- 
ring all  this  period  the  people  ate  un- 
leavened bread,  and  hence  the  festival 
was  sometimes  called  the  feast  of  un- 
leavened bread.    Ex.  xii.  18.    Lev.  xxiii. 

6.  On  the  evening  of  the  fourteenth 
day,  all  the  leaven  or  yeast  in  the  fami- 
ly was  removed  with  great  care,  as  it  is 
to  the  present  time — a  circumstance  to 
which  the  apostle  alludes  in  1  Cor.  v. 

7.  On  the  10th  day  of  the  month  the 
mSP*er  of  a  family  separated  a  lamb  or 
a  goat  of  a  year  old  from  the  flock  (Ex. 
xii.  1 — 6),  which  he  slew  on  the  14th 
day  before  the  altar.  Deut.  xvi.  2,  5,  6. 
The  lamb  was  commonly  slain  at  about 
3  o'clock,  P.  M.  The  blood  of  the 
paschal  lamb  was  in  Egypt  sprinkled  on 
the  docr-posts  of  the  houses  ;  after- 
wards it  was  po^ired  by  the  priests  at 
the  foot  of  the  altar.  Ex.  xii.  7.  The 
lamb  thus  slain  was  roasted  whole, 
with  two  spits  thrust  through  it  —  one 
lengthwise,  and  one  transversely  — 
crossing  each  other  near  t'le  fore  legs  ; 
so  that  the  animal  was,  in  a  manner, 
crucified.  Not  a  bone  of  it  might  be 
broken  —  a  circumstance  strongly  re- 
presenting the  sufferings  of  our  Lord 
Ji;sus,  the  passover  slain  for  us.  John 
xis.  36.  1  Cor.  v.  7.  Thus  roasted,  the 
Iamb  was  served  up  with  wild  and  bit- 
ter herbs.  Not  fewer  than  ten,  nor 
more  than  twenty  persons,  were  admit- 
ted to  those  sacred  feasts.     At  first  it 


2  "Ye  "  know  that  after  two  days 
is  the  feast  of  the  passover,  and  the 
Son  of  man  is  betrayed  to  be  cru 
cified. 
a  Mar.l4.1,&c.   Lu.22.1,&c.    Juo.l3.1,&c. 


was  observed  with  the  loins  girt  about, 
with  sandals  on  their  feet,  and  with  all 
the  preparations  for  an  immediate  jour- 
ney. This  in  Egypt  was  significant  of 
the  haste  with  which  they  were  about 
to  depart  from  the  land  of  bondage. 
The  custom  was  afterwards  retained. 

The  order  of  the  celebration  of  this 
feast  was  as  follows  :  The  ceremony 
commenced  with  drinking  a  cup  of  wine 
mingled  with  water,  after  having  given 
thanks  to  God  for  it.  This  was  the 
first  cup.  Then  followed  the  washing 
of  hands,  with  another  short  form  of 
thanksgiving  to  God.  The  table  was 
then  supphed  with  the  provisions,  viz., 
the  bitter  salad,  the  unleavened  bread, 
the  lamb,  and  a  thick  sauce  composed 
of  dates,  figs,  raisins,  vinegar,  &c 
They  then  took  a  small  qtiantity  of  sa 
lad,  with  another  thanksgiving,  and  att 
it.  After  which,  all  the  dishes  were 
removed  from  the  table,  and  a  second 
cup  of  wine  set  before  each  guest  as  at 
first.  The  dishes  were  removed,  it  is 
said,  to  excite  the  curiosity  of  children, 
and  to  lead  them  to  make  inquiry  into 
the  cause  of  this  observance.  See  Ex. 
xii.  26,  27.  The  leading  person  at  the 
feast  then  began  and  rehearsed  the  his- 
tory of  the  servitude  of  the  Jews  in 
Egypt,  the  manner  of  their  deliverance, 
and  the  reason  of  instituting  the  pass- 
over.  The  dishes  were  then  returned 
to  the  table,  and  he  said,  "  This  is  the 
passover  which  we  eat,  because  that  the 
Lord  passed  over  the  houses  of  our  fa- 
thers in  Egypt;"  and  then  holding  up 
the  salad  and  the  unleavened  bread^  he 
stated  the  design,  viz  :  that  the  one  re- 
presented the  bitterness  of  the  Egyptian 
bondage,  and  the  other  the  suddenness 
of  their  deliverance.  This  done,  he 
repeated  the  113th  and  114th  psalms, 
offered  a  short  prayer,  and  all  the  com- 
pany drank  the  wine  that  had  been 
standing  some  time  before  them.  This 
was  the  second  cup.  The  hands  were 
then  again  washed,  and  the  meal  then 
eaten,  with  the  usual  forms  and  so- 
lemnities. After  which  they  washed 
the  hands  again,  and  then  drank  an 
other  cup  ot  wine,   called  ihe  eup  of 


A.D.  33.] 


3  Then  assembled  together  the 
uhief  priests,  and  the  scribes,  and 
the  elders  of  the  people,  unto  the 
palace  of  the  high  priest,  who  was 
called  Caiaphas, 

4  And  "  consulted  that  they  might 

a  P6.2.2. 

blessing,  because  the  leader  was  accus- 
tomed in  a  particular  manner,  over  that 
cup,  to  offer  thanks  to  God  for  his 
goudnes?.  This  is  the  cup  which  our 
Saviour  is  supposed  to  have  taken  when 
he  instituted  the  Lord's  supper,  called 
by  Paul  the  cup  of  blessuig.  1  Cor.  x. 
16.  There  was  still  another  cup,  which 
was  drunk  when  they  were  about  to 
separate,  called  the  Hallel,  because  in 
connexion  with  it  they  were  accustom- 
ed to  repeat  the  lesser  Hallel,  or  the 
115th,  116ih,  117th,  118th  psalms.  In 
accordance  with  this,  our  Saviour  and 
his  disciples  sang  a  hymn,  as  they  were 
about  to  go  to  the  mount  of  OHves. 
Ver.  30.  It  is  probable  that  our  Sa- 
viour complied  with  these  rites  accord- 
ing to  the  custom  of  the  Jews.  While 
doing  it,  he  signified  that  the  typical  re- 
ference of  the  passover  was  about  to 
be  accomplished,  and  he  instituted  in 
place  of  it  the  supper  —  the  communion 
— and  of  course  the  obligation  to  keep 
the  passover  then  ceased.  ^  The  Son  of 
man  is  betrayed.  Will  be  betrayed.  He 
did  not  mean  to  say  that  they  then  knew 
that  he  would  be  betrayed,  for  it  does 
not  appear  that  they  had  been  informed 
of  the  precise  time.  But  they  knew 
that  the  passover  was  at  hand,  and  he 
then  informed  them  that  he  would  be 
betrayed.  IT  To  he  crucified.  To  be 
put  to  death  on  the  cross.  See  Note  on 
Matt,  x.wii.  35. 

3.  Then  assembled,  &c.  This  was  a 
meeting  of  the  great  council  or  sanhe- 
drim. Note,  Matt.  v.  23.  H  The  palace. 
The  original  word  properly  denotes  the 
hall  or  large  area  in  the  centre  of  the 
dwelhng,  called  the  court.  See  Note, 
Matt.  ix.  1 — 8.  It  may  be  understood. 
However,  as  referring  to  the  palace  it- 
self. IT  The  high  priest.  Holding  the 
office  that  was  first  conferred  on  Aaron. 
Ex.  xxviii.  The  office  was  at  first  he- 
reditary, descending  on  the  oldest  son. 
Numb.  iii.  10.  Antiochus  Epiphanes 
(B.  C.  ItiO),  when  he  had  possession  of 
Judea,  sold  tne  office  to  the  highest 
Didder.  In  the  year  152  B.  C,  Alex- 
25* 


CHAPTER  XXVI.  296 

Jesus    by   subtilty,  and    kill 


take 
him. 

5  But  they  said.  Not  on  the  feas' 
day,  lest  there  be  an  uproar  among 
the  people. 

6  Now  when  Jesus  was  in  Beth 


ander  king  of  Syria,  conferred  tht 
office  on  Jonathan  (1  Mace.  x.  18- 
20),  whose  brother  Simon  was  after- 
wards created  by  the  Jews  both  prince 
and  high  priest.  1  Mace.  xiv.  35 — 47. 
His  posterity,  who  at  the  same  time 
sustained  the  office  of  kings,  occupied 
the  station  of  high  priest  till  the  time 
of  Herod,  who  changed  the  incumbents 
of  the  office  at  pleasure ;  a  liberty  which 
the  Romans  ever  afterwards  exercised 
without  any  restraint.  The  office  was 
never  more  fluctuating  than  in  the  time 
of  our  Saviour.  Hence  it  is  said  that 
Caiaphas  was  high  priest  for  that  year. 
John  xi.  51.  Persons  who  had  been 
high  priests,  and  had  been  removed 
from  office,  still  retained  the  name. 
Hence  more  than  one  high  priest  is 
sometimes  mentioned,  though  strictly 
there  was  but  one  who  held  the  office. 

4.  By  subtilty.  By  guile,  deceit,  or 
in  some  secret  manner,  so  that  the  peo 
pie  would  not  know  it.  Jesus  was  re- 
garded by  the  people  as  a  distinguished 
prophet,  and  by  most  of  them  probably 
as  the  Messiah ;  and  the  sanhedrim  did 
not  dare  to  take  him  away  openly,  lest 
the  people  should  rise  and  rescue  him. 
They  were  probably  aware  that  he  had 
gone  out  to  Bethany,  or  to  some  of  the 
places  adjacent  to  the  city ;  and  as  he 
passed  his  nights  there,  and  not  in  the 
city,  there  was  need  of  guile  to  ascer- 
tain the  place  where  he  remained,  and 
to  take  him. 

5.  Not  071  the  feast-day.  Not  during 
the  yeast.  The  feast  lasted  seven  days. 
A  vast  multitude  attended  from  all  parts 
of  Judea.  Jerusalem  is  said  to  have 
contained  at  such  times  three  millions 
of  people.  Amidst  such  a  multitude 
there  were  frequent  tumults  and  sedi- 
tions: and  the  sanhedrim  was  justly 
apprehensive  there  viould  be  now,  if  in 
open  day,  and  in  the  temple,  they  took 
away  a  teacher  so  popular  as  Jesus 
and  put  him  to  death.  They  therefore 
sought  how  they  might  do  it  secretly, 
ar,d  by  guile. 

6.  In  Bethany     See  Note,  ch.  xxi.  1. 


294 


MATTHEW. 


LA.  D.  33. 


any,   in  the  house?   of  Simon  the 
lepei , 

7  There  "  came  unto  him  a  wo- 
man having  an  alabaster  box  of  very 


a  Jno.ll.I,2.  12.3. 


ir  Simon  the  leper.  Simon  who  had  been 
a  leper.  If  Leper.  See  Note,  Matt.  viii. 
1.  It  was  unlawful  to  eat  with  persons 
that  ?iad  the  leprosy:  and  it  is  more 
than  probable,  therefore,  that  this  Si- 
mon had  been  healed  —  perhaps  by  our 
Lord  himself.  John  (xii.  1)  says  that 
this  was  the  house  where  Lazarus  was, 
who  had  been  raised  from  the  dead. 
Probably  Lazarus  was  a  relative  of  Si- 
mon's, and  was  hving  with  him.  He 
farther  says  that  they  made  Jesus  a 
supper,  and  that  Martha  served.  John 
says  that  tliis  was  sLx  days  before  the 
passover.  From  the  order  in  which 
Matthew  and  Mark  mention  it,  it  would 
have  been  supposed  that  it  was  but  two 
iays  before  the  passover,  and  after  the 
cleansing  of  the  temple.  But  it  is  to 
be  observed,  1st.  That  Matthew  and 
Mark  often  neglect  the  exact  order  of 
the  events  that  they  record.  2d.  That 
they  do  not  affirm  at  what  time  this  was. 
They  leave  it  indefinite,  saying  that 
while  Jesus  was  in  Bethany  he  was 
anointed  by  Mary.  3d.  That  Matthew 
introduced  it  here  for  the  purpose  of 
giving  a  connected  account  of  the  con- 
duct oi  Judas.  Judas  murmured  at  the 
waste  of  the  ointment  (John  xii.  4) ;  and 
one  of  the  effects  of  his  indignation,  it 
seems,  was  to  betray  his  Lord. 

7.  There  came  to  him  a  woman.  This 
woman  was  Mary,  the  sister  of  Laza- 
rus and  Martha.  John  xii.  3.  1i  Hav- 
ing an  alabaster  box.  The  alabaster  is 
a  species  of  marble,  distinguished  for 
being  light,  and  of  a  beautiful  white  co- 
lor, almost  transparent.  It  was  much 
used  by  the  ancients  for  the  purpose  of 
preserving  various  kinds  of  ointment  in. 
If  Of  very  precious  oi?itme?it.  That  is, 
of  ointment  of  much  value ;  that  was 
rare,  and  difficult  to  be  obtained.  Mark 
(xiv.  3)  and  John  (xii.  3)  say  that  it  was 
ointment  of  spikenard.  In  the  original 
it  is  Nard.  It  was  procured  from  an 
herb  growing  in  the  Indies,  chiefly  ob- 
tained from  the  root  —  though  some- 
times also  from  the  bark.  It  was  liquid, 
so  as  easily  to  flow  when  the  box  or 
ohial  was  open,  and  was  distinguished 


precious  ointment,  and  poured  it  on 
his  head,  as  he  sat  at  meat. 

8  But  when  his  disciples  saw  it, 
they  had  indignation,  saying.  To 
what  purpose  is  this  waste  1 


particularly  for  an  agreeable  smell.  See 
Cant.  i.  12.  The  ancients  were  much 
in  the  habit  of  anointing  or  perfum,ing 
their  bodies,  and  the  nard  was  esteemed 
one  of  the  most  precious  perfumes. 
John  says  there  was  a  pound  of  this 
(xii.  3).  The  pound  in  use  among  them 
was  the  Roma;n,  of  twelve  ounces,  an- 
swering to  our  Troy  weight.  That 
there  was  a  large  quantity  is  farther 
evident  from  the  fact  that  Judas  says 
it  might  have  been  sold  for  three  hun- 
dred pence  ($40),  and  that  the  house 
was  filled  with  the  odor  of  the  ointment. 
(John).  And  poured  it  on  his  heaa. 
They  were  accustomed  chiefly  to  anoim 
the  head,  or  hair.  John  says  (xii.  3) 
that  she  poured  it  on  the  feet  of  Jesus, 
and  wiped  them  with  her  hair.  There 
is,  however,  no  contradiction.  She  pro- 
bably poured  it  both  on  his  head  and  hia 
feet.  Matthew  and  Mark  having  re- 
corded the  former,  John,  who  wrote  his 
gospel  in  part  to  record  events  omitted 
by  them,  relates  that  the  ointment  was 
also  poured  on  the  feet  of  the  Saviour. 
To  pour  ointment  on  the  head  was  com- 
mon. To  pour  it  on  the  feet  was  an 
act  of  distinguished  humility  and  attach- 
ment to  the  Saviour,  and  therefore  de- 
served to  be  particularly  recorded.  If  As 
he  sat  at  meat.  That  is,  at  supper.  In 
the  original,  as  he  reclined  at  supper. 
The  ancients  did  not  sit  at  their  meals, 
but  reclined  at  length  on  couches.  See 
Note,  Matt,  xxiii.  6.  She  came  up, 
therefore,  behind  him,  as  he  lay  reclined 
at  the  table ;  and  bending  down  over 
the  couch,  poured  the  oiniment  on  hia 
head  and  his  feet ;  and  probably  kneel- 
ing at  his  feet,  wiped  them  with  her 
hair. 

8.  They  had  indignation.  John  says 
that  Judas  expressed  indignation.  Pro- 
bably some  of  the  others  felt  indigna- 
tion, but  Judas  only  gave  vent  to  his 
feelings.  The  reason  why  Judas  was 
indignant  was  that  he  had  the  hag  (John 
xii.  6),  i.  e.  the  purse,  or  repository  of 
articles  given  to  the  disciples  and  to  the 
Saviour"  He  was  a  thief;  and  was  in 
the  habit,  it  seems,  of  taking  out  and 


D.  33.] 


CHAPTER  XXVI. 


295 


9  For  this  ointment  might  have 
been  sold  for  much,  and  given  to 
ihe  poor. 

10  When  Jesus  understood  it,  he 
said  unto  them,  Why  trouble  ye  the 
woman  ]  for  she  hath  wrought  a 
good  work  upon  ms. 


putting  to  his  own  use  what  was  put  in 
for  thcin  in  common.  The  leading  trait 
of  Judas'  character  was  avarice;  and 
no  opportunity  was  suffered  to  pass 
without  attempting,  by  base  and  wicked 
means,  to  make  money.  In  his  exam- 
ple, an  avaricious  man  may  learn  the 
true  nature  and  the  effect  of  that  gro- 
velling and  wicked  passion.  It  led  him 
to  commit  the  enormous  crime  of  be- 
traying his  Lord  to  death ;  and  it  will 
always  lead  its  possessor  to  guilt.  No 
small  part  of  the  sins  of  the  men  of  the 
world  can  be  traced  to  avarice ;  and 
many  and  many  a  time  since  the  days 
of  Judas  has  the  Lord  Jesus  been  be- 
trayed among  his  professed  friends  by 
the  same  base  propensity.  ^  In  this 
waste.  This  loss  or  destruction  of  pro- 
perty. They  could  see  no  use  in  it,  and 
(hey  therefore  supposed  it  was  lost. 

9.  Sold  for  much.  Mark  and  John 
say  for  three  hundred  pence;  that  is, 
for  about  S40.  This,  to  them,  was  a 
large  sum.  Mark  says,  they  murmured 
against  her.  There  was  also  an  implied 
murmuring  against  the  Saviour  for  suf- 
fering it  to  be  done.  The  murmuring 
was,  however,  without  cause.  It  was 
the  properly  of  Mary.  She  had  a  right 
to  dispose  of  it  as  she  pleased,  answer- 
able not  to  them,  but  to  God.  They  had 
no  right  over  it,  and  no  cause  of  com- 
plaint if  it  had  been  wasted.  So  Chris- 
tians now  are  at  liberty  to  dispose  of 
their  property  as  they  please,  either  in 
distributing  the  Bible,  in  supporting  the 
gospel,  in  sending  it  to  Heathen  nations, 
or  in  aiding  the  poor.  The  world,  like 
Tudas,  esteems  it  to  be  wasted.  Like 
Judas,  they  are  indignant.  They  say 
.t  might  be  disposed  of  in  a  better  way. 
Yet,  like  Judco,  they  are  interfering  in 
that  which  concerns  them  not.  Like 
Dther  men.  Christians  have  a  right  to 
dispose  o' their  property  as  they  please, 
answerable  only  to  God.  And  though 
ttii  avaricious  world  esteems  it  to  be 
waste,  yet  if  their  Lord  commands  it.  it 


11  For  "  ye  have  the  poor  aU 
ways  with  you  ;  but  *  me  ye  have 
not  always. 

12  For  in  that  she  hatn  poured 
this  ointment  on  my  body,  she  did 
it  for  my  burial. 

13  Verily  I  say  unto  you.  Where 
a  Du.15.11.      6  Jno. 11.19.  17.11. 


will  be  ibund  to  be  the  only  way  in 
which  it  was  right  for  them  to  dispose 
of  that  property,  and  will  be  found  not 
to  have  been  in  vain. 

10.  Trouhle  ye  the  woman.  That  is, 
disturb  her  mind  by  insinuations,  as  it 
she  had  done  wrong.  1i  A  good  work 
on  me.  She  has  done  it  with  a  mind 
grateful,  and  full  of  love  to  me.  The 
work  was  good,  also,  as  it  was  prepara 
tive  to  his  death.     Ver.  12. 

11.  For  ye  have  the  poor,  &Z.C.  Mark 
adds,  "  Whensoever  ye  will,  ye  may 
do  them  good."  It  was  right  that  they 
should  regard  the  poor.  It  was  a  plain 
precept  of  religion  (see  Ps.  xli.  1 ;  Prov. 
.\iv.  21,  xxix.  7;  Gal.  ii.  10),  and  our 
Saviour  would  not  prohibit  it,  but  do  all 
that  was  possible  to  excite  his  followers 
to  the  duty.  But  every  duty  should  be 
done  in  its  place,  and  the  duty  then  in- 
cumbent was  that  v.hich  Mary  had  per- 
formed. They  would  afterwards  have 
abundant  occasion  to  show  their  regard 
for  the  poor.  IT  JSIe  ye  have  not  always. 
He  alludes,  here,  to  his  dying,  and  his 
going  away  to  heaven.  He  v.ould  be 
their  friend  and  their  Saviour,  but  he 
would  not  be  bodily  present  with  them 
always,  so  that  they  could  shov,'  kind- 
ness in  this  way  to  him. 

12.  She  did  it  for  my  burial.  It  is 
not  to  be  supposed  that  Mary  under- 
stood clearly  that  he  v.'as  then  about  to 
die,  for  the  apostles,  it  seems,  did  not 
fully  comprehend  it,  or  that  she  intend- 
ed it  for  his  burial ;  but  she  had  done 
it  as  an  act  of  kindness  and  love,  to 
show  her  regard  for  her  Lord.  He  said 
that  it  was  a  proper  preparation  for  his 
burial.  Anciently,  bodies  were  anoint- 
ed and  embalmed  for  the  purpose  of  tl>e 
sepulchre.  Jesus  said  that  this  was 
really  a  preparation  for  that  burial,  a 
fitting  him  in  a  proper  manner  for  the 
tomb. 

13.  yl  memorial.  Any  thing  to  pro- 
duce remembrance.  This  should  be  told 
to  her  honor  and  crcUi,  as  a  memorial 


29b 


MATTHEW. 


[A.  D.  33. 


soever  this  gospel  shall  be  preached 
in  the  whole  world,  there  shall  also 
this,  that  this  woman  hath  done,  be 
told  for  a  memorial  of  her. 

14  Then  one  *  of  the  twelve,  call- 
ed Judas  Iscariot,  went  unto  the 
chief  priests, 

15  And    said   unto   them.   What 

a  3.10.4. 


of  her  piety  and  self-denial ;  and  it  is 
right  tnat  the  good  deeds  of  the  pious 
should  be  recorded  and  liad  in  recollec- 
tion. 

14.  Then  one  of  t?ie  twelve,  Sec.  Luke 
says  that  Satan  entered  into  Judas. 
That  is,  Satan  tempted  or  instigated  him 
to  do  it.  Probably  he  tempted  Judas 
by  appealing  to  his  avarice,  his  ruling 
passion,  and  by  suggesting  that  now 
was  a  favorable  opportunity  to  make 
money  rapidly,  by  selling  his  Lord. 
^  Judas  Iscariot.  See  Note,  Matt.  x. 
4.  IT  Unto  the  chief  priests.  The  high 
pr.est,  and  those  who  had  been   high 

Eriests.  The  ruli'ig  men  of  the  san- 
edrim.  Luke  adds  that  he  went  also 
to  the  captains.  (xxJ  4.)  It  was  ne- 
cessary, on  account  ol  ihe  great  wealth 
deposited  there,  and  its  great  sacred- 
ness,  to  guard  the  temple  by  night. 
Accordingly  men  were  stationed  around 
it,  whose  leaders  or  commanders  were 
called  captains.  Acts  iv.  1.  These 
men  were  commonly  of  the  tribe  of  the 
Levites,  were  closely  connected  with 
the  priests,  were  men  of  influence,  and 
Judas  went  to  them,  therefore,  as  well 
as  to  the  priests,  to  offer  himself  as  a 
traitor.  Probably  his  object  was  to  get 
as  much  money  as  possible,  and  he 
might  therefore  have  attempted  to  make 
a  bargain  with  several  of  them  apart 
from  each  other. 

15.  And  they  covenanted  with  him. 
Made  a  bargain  with  him.  Agreed  to 
give  him.  Mark  says  they  promised  to 
give  him  money.  They  did  not  pay  it 
to  him  then,  lest  he  should  deceive  them. 
When  the  deed  was  done,  and  before 
lie  was  made  sensible  of  its  guilt,  they 
paid  him.  See  Matt,  xxvii.  3  ;  Acts  i. 
18.  IT  Thirty  pieces  of  silver.  Mark 
and  Luke  do  not  mention  the  sum. 
They  say  that  they  promised  him  money 
'_ — in  the  original,  silver.  In  Matthew, 
in  the  original,  it  is  thirty  s/Zners,  or  sil- 
terlings.     This  was  the  price  o/" a  sZave 


will  ye  give  me,  and  I  will  deliver 
him  unto  you  1  And  they  *  cove- 
nanted with  hirnfor  thirty  pieces  of 
silver. 

16  And  from  that  time  he  sought 
opportunity  to  betray  him. 

17  Now '  the  first  day  of  the  feasi 
of  unleavened  bread,  the   disciples 

6  Zec.11.12  13.  e.27.3.      c  Ex.12.6,18. 


See  Ex.  xxi.  32.  And  it  is  not  unlikely 
that  this  sum  was  fixed  on  by  them  to 
show  their  contempt  of  Jesus,  and  that 
they  regarded  him  as  of  little  value. 
There  is  no  doubt,  also,  that  they  un- 
derstood that  such  was  the  anxiety  of 
Judas  to  obtain  money,  that  he  would 
betray  his  Lord  for  a7iy  sum.  The 
money  usually  denoted  by  pieces  of 
silver,  when  the  precise  sum  is  not 
mentioned,  is  a  shekel — a  silver  Jewish 
coin,  amounting  to  about  fifty  cents. 
The  whole  sum,  therefore,  for  which 
Judas  committed  tliis  crime,  was  Sl5. 

16.  Sought  opportunity  to  betray  him. 
Luke  adds,  "in  the  absence  of  the  mul- 
titude." This  was  the  chief  difficulty, 
to  dehver  him  into  the  hands  of  the 
priests  so  as  not  to  liave  it  known  by 
the  people,  or  so  as  not  to  excite  tumult. 
The  opportunity  which  he  sought, 
therefore,  was  one  in  wliich  the  multi- 
tude would  not  see  him,  or  could  not 
rescue  the  Saviour.  ^  To  betray  him. 
The  word  means  to  deliver  into  the 
hands  of  an  enemy  by  treachery  or 
breach  of  trust ;  to  do  it  while  friend- 
ship or  faithfuhiess  is  professed.  AU 
this  took  place  in  the  case  of  Judas. 
But  the  word  in  the  original  does  not 
necessarily  imply  this.  It  means  simply 
to  deliver  up,  or  to  give  into  their  hands. 
He  sought  opportunity  hoiu  he  might  de- 
liver him  up  to  them,  agreeably  to  thp 
contract. 

17—19.  See  also  Mark  xiv.  12—16 
Lukexxii.  7 — '13. 

17.  The  first  day,  &c.  The  feast 
continued  eight  days,  including  the  day 
on  which  the  paschal  lamb  was  killed 
and  eaten.  Ex.  xii.  13.  That  was  the 
fourteenth  day  of  the  montli  Abib,  an 
swering  to  parts  of  our  March  and  April. 
IT  Of  unleavened  bread.  Called  so  be- 
cause, during  those  eight  days,  no  bread 
made  with  yeast  or  leaven  vas  allowed 
to  be  eaten.  Luke  says,  'in  which 
the  passovei  must  be  killed.' '     That  ia 


A.  D.  33.J 

came  to  Jesus,  saying  unto  him, 
Where  wilt  thou  that  we  prepare 
for  thee  to  eat  tiie  passover  ] 

in  which  the  paschal  lavih,  or  the  lamb 
eaten  on  the  occasion,  must  he  killed. 
The  word  in  the  original,  translated 
passover,  commonly  means,  not  the 
feast  itself,  but  the  lamb  that  was  killed 
on  the  occasion.  See  Ex.  xii.  43  ;  Numb. 
i^.  11;  John  ,\viii.  28 ;  1  Cor.  v.  7; 
where  Christ,  our  passover,  is  said  to 
be  slain  for  us;  i.  e.  our  paschal  lamb, 
so  called  on  account  of  his  innocence, 
and  his  being  offered  as  a  victim,  or 
sacrifice,  for  our  sins. 

18.  Go  into  the  city  to  such  a  man. 
That  is,  Jerusalem,  called  the  city,  by 
way  of  eminence.  Luke  says  that  the 
disciples  whom  he  sent  were  Peter  and 
John.  The  man  to  whom  they  were  to 
go  it  seems  he  did  not  mention  by  name, 
but  he  told  them  that  when  they  came 
into  the  city,  a  man  would  meet  them 
bearing  a  pitcher  of  water.  See  Mark 
and  Luke.  Him  they  were  to  follow, 
and  in  the  house  which  he  entered  they 
would  find  a  room  prepared.  The  name 
of  the  man  was  not  mentioned.  The 
house  in  which  they  were  to  keep  the 
passover  was  not  mentioned.  The  rea- 
son of  this  pj-obably  was,  that  Christ 
was  desirous  of  concealing  from  Judas 
the  place  where  they  would  keep  the 
passover.  He  was  acquainted  with  the 
design  of  Judas  to  betray  him.  He 
knew  that  if  Judas  was  acquainted  with 
the  place  beforehand,  he  could  easily 
give  information  to  the  chief  priests, 
and  it  would  give  them  a  favorable 
opportunity  to  surprise  them,  and  ap- 
prehend him  without  making  a  tumult. 
Though  it  was  certain  that  he  would 
not  be  delivered  up  before  the  time  ap- 
pointed by  the  Father,  yet  it  was  pro- 
per to  use  th  'means  to  prevent  it.  There 
can  be  but  little  doubt  that  Jesus  was 
acquainted  with  this  man,  and  that  he 
was  a  disciple.  The  direction  which  he 
gave  his  disciples  most  clearly  proves 
that  he  was  omniscient.  Amidst  so 
great  a  multitude  going  at  that  time  into 
the  city,  it  was  impossible  to  know  that 
a  particular  man  would  be  met  — a  man 
\)eari[ig  a  pitcher  of  water — tmlcss  Je- 
sus had  all  knowledge,  and  was  there- 
fore divirid.  If  The  Master  saith.  This 
was  the  name  by  which  Jesus  was  pro- 
bably known  among  the  disciples,  and 


CHAPTER  XXVI. 


297 


18  And  he  said.  Go  into  the  city 
to  such  a  man,  and  say  unto  him, 
The   Master  saif.i,   My  time  is  al 


one  which  he  directed  them  to  give  him. 
Sec  Matt,  xxiii.  8,  10.  It  means  liter- 
ally the  teacher,  as  opposed  to  the  dis- 
ciple,  or  learner;  not  the  master,  as 
opposed  to  the  servant  or  slave.  The 
fact  that  they  used  this  name  as  ?y"the 
man  would  know  whom  they  meant, 
and  the  fact  that  he  understood  them 
and  made  no  inquiries  about  him,  shows 
that  he  was  acquainted  with  Jesus,  and 
was  probably  himself  a  disciple.  ^  My 
time  is  at  hand.  That  is,  is  near.  By 
his  time  here  may  be  meant,  either  hia 
time  to  eat  the  passovf,  or  the  time  of 
his  death.  It  has  bo:n  supposed  by 
many  that  Jesus,  in  accordance  with  a 
part  of  the  Jews  who  rejected  tradi- 
tions, anticipated  the  usual  observance 
of  the  passover,  or  kept  it  one  day 
sooner.  The  Pharisees  had  devised 
many  forms  of  ascertaining  when  the 
month  commenced.  They  placed  wit 
nesses  around  the  heights  of  the  tem- 
ple to  observe  the  first  appearance  of 
the  new  moon;  they  examined  iVe 
witnesses  with  much  formahty,  and 
endeavored  also  to  obtain  the  exact  time 
by  astronomical  calculations.  Others 
held  that  the  month  properly  com 
menced  when  the  moon  was  visible. 
Thus  it  is  said  a  difference  arose  be- 
tween them  about  the  time  of  the  pass- 
over,  and  that  Jesus  kept  it  one  day 
sooner  than  most  of  the  people.  The 
foundation  of  the  opinion  that  Jesus 
anticipated  the  usual  time  of  keeping 
the  passover,  is  the  following :  1st.  In 
John  xviii.  28,  it  is  said  that  on  the  day 
on  which  our  Lord  was  crucified,  and 
of  course  the  day  after  he  had  eaten 
the  passover,  the  chief  priests  would 
not  go  into  the  judgment-hall,  lest  they 
should  be  defiled,  but  that  they  might 
eat  the  passover,  evidently  meaning  that 
it  was  to  be  eaten  that  day.  2d.  In 
John  ,xix.  14,  the  day  on  which  he  was 
crucified  is  called  the  preparation  of  the 
passover,  that  is,  the  day  on  which  it 
was  prepared  to  be  eaten  in  the  even- 
ing. 3d.  In  John  xix.  31,  the  day  in 
which  our  Lord  lay  in  the  grave  was 
called  the  great  day  of  the  sabbath, 
"  a  high  day."  That  is,  the  day  after 
the  passover  was  killed,  the  sabbath 
occurring  on  the  first  day  of  the  feasi 


298 


MATTHEW. 


[A.  D.  33 


hand ;  I  will  keep  the  passover  at 
thy  house  with  my  disciples. 

19  And  the  disciples  did  as  Jesus 
had  appointed  them  ;  and  they  made 
ready  tlie  passover. 

20  Now  when  the  even  was 
come,  he  sat  down  with  the  twelve. 


properly,  and  therefore  a  day  of  pecu- 
liar solemnity.  Yet  our  Saviour  had 
par'aken  of  it  two  days  before,  and 
therefore  the  day  before  the  body  of  the 
people.  If  this  opinion  be  true,  then 
the  phrase  "my  time  is  at  hand,"  means 
my  time  for  keeping  the  passover  is  near. 
Whether  the  opinion  be  true  or  not, 
there  may  be  a  reference  also  to  his 
death.  This  was  probably  a  disciple  of 
his,  though  perhaps  a  secret  one.  Jesus 
might  purpose  to  keep  the  passover  at 
his  house,  that  he  might  inform  him 
more  particularly  respecting  his  death, 
and  prepare  him  for  it.  He  sent  there- 
fore to  him,  and  said,  "  I  will  keep  the 
passover  at  thy  hoHse." 

Mark  and  Luke  add,  that  he  would 
show  them  "  a  large  upper  room,  fur- 
nished and  prepared."  Ancient  writers 
remark  that  at  the  time  of  the  great 
feasts,  the  houses  in  Jerusalem  were 
all  open  to  receive  guests ;  that  the 
houses  were  in  a  manner  common  to 
the  people  of  Judea ;  and  there  is  no 
doubt,  therefore,  that  the  master  of  a 
house  would  have  it  ready  on  such  oc- 
casions for  company.  It  is  possible  also 
that  there  might  have  been  an  agree- 
ment between  this  man  and  our  Lord, 
that  he  would  prepare  his  house  for 
him,  though  this  was  unknown  to  the 
disciples.  The  word  rendered  furnish- 
ed means  literally  spread;  that  is,  spread 
with  carpets,  and  with  couches,  on  which 
to  recline  at  the  table,  after  the  manner 
of  the  East.    See  Note,  Matt,  xxiiii.  6. 

19.  They  made  ready  the  passover. 
That  is,  they  procured  a  paschal  la;nh, 
multitudes  of  which  were  kept  for  sale 
m  the  temple;  they  procured  it  to  be 
killed  and  flayed  by  the  priests,  and  the 
blood  to  be  poured  at  the  altar ;  they 
roasted  the  lamb,  and  prepared  the  bit- 
ter herbs,  the  sauce,  and  the  unleaven- 
ed bread.  This  was  done,  it  seems, 
while  our  Lord  was  absent,  by  the  two 
disciples. 

20.  IVhen  the  even  was  come.  The 
'amb  was  killed  between  the  evenings, 
Ex.  xii.  6  ^Hebrew) ;  that  is,  between 


21  And  as  they  did  eat,  he  said, 
Verily  I  say  unto  you,  that  one  of 
you  shall  betray  me. 

22  And  they  were  exceeding  sor 
rowful,  and  began  every  one  of  them 
to  say  unto  him,  Lord,  is  it  I  ? 


three  o'clock  P.  M.  and  nine  in  the 
evening.  The  Jews  reckoned  two  eve- 
nings, one  from  three  o'clock  P.  M.  to 
sunset,  the  other  from  sunset  to  the 
close  of  the  first  watch  in  the  night,  or 
nine  o'clock.  The  paschal  supper  was 
commonly  eaten  after  the  setting  of  the 
sun,  and  often  in  the  night.  Ex.  xii.  8. 
If  He  sat  down.  At  first  the  supper  was 
eaten  standing,  with  their  loins  girded 
and  their  staff  in  their  hand,  denoting 
the  haste  with  which  they  were  about 
to  flee  from  Egypt.  Afterwards,  how- 
ever, they  introduced  the  practice,  it 
seems,  of  partaking  of  this  as  they  did 
of  their  ordinary  meals.  The  original 
word  is,  he  reclined;  i.  e.,  he  placed 
himself  on  the  couch  in  a  rechning  pos- 
ture, in  the  usual  manner  in  which  they 
partook  of  their  meals.  Note,  Matt. 
ixiii.  6.  While  reclining  there  at  the 
supper,  th  disciples  had  a  dispute  which 
should  be  the  greatest.  See  Notes  on 
Luke  xxii.  24 — 30.  At  this  time  also, 
before  the  institution  of  the  Lord's  sup 
per,  Jesus  washed  the  feet  of  his  dis- 
ciples, to  t3:ich  them  humility.  See 
Notes  on  John  xiii.  1 — 20. 

21—24.  As  they  did  eat,  &c.  The 
account  contained  in  these  verses  is 
also  recorded  in  Mark  xiv.  18 — 21, 
Luke  xxii.  21—23,  John  xiii.  21,  22. 
John  says,  that  before  Jesus  declared 
that  one  of  them  should  betray  him, 
he  luas  troubled  in  spirit,  and  testified. 
That  is,  he  felt  deeply  the  greatness  of 
the  crime  that  Judas  was  about  to  com- 
mit, and  anticipated  with  much  feeling 
the  sufferings  that  he  was  to  endure. 
If  He  testified.  He  bore  witness,  or 
he  declared. 

22.  They  were  exceeding  sorrowful. 
John  says,  they  looked  on  one  another, 
like  men  in  anxiety,  conscious  each 
one,  except  Judas,  of  no  such  inten- 
tion, and  each  one  beginning  to  ex- 
amine himself,  to  find  whether  he  was 
the  person  intended.  This  showed  their 
innocence,  and  their  attachment  to  Je- 
sus. It  showed  how  sensitive  l\iev  were 
to  the  least  suspicion  of  the  kind      It 


A.  D  33.' 


CHAPTER  XXVI. 


299 


23  And  he  answered  and  said, 
•  He  that  dippeth  his  hand  with  me 
in  the  dish,  the  same  shall  betray  me. 

a  Ps.41.9.  55.12-J5. 


showed  that  they  were  willing  to  know 
themselves  ;  thus  evincing  the  spirit  of 
the  true  Christian.  Judas  only  was 
silent,  and  was  the  last  to  make  the 
inquiry,  and  that  after  he  had  been 
plainly  indicated.  Ver.  25.  Thus  show- 
ing. 1st,  that  guilt  is  slow  to  suspect 
itself;  2d,  that  it  shrinks  from  the 
light ;  3d,  that  it  was  his  purpose  to 
conceal  his  intention ;  and,  4th,  that 
nothing  but  the  consciousness  that  his 
Lord  knew  it  could  induce  him  to  make 
inquiry.  The  guilty  would,  if  possible, 
always  conceal  their  crimes.  The  in- 
nocent are  ready  to  suspect  that  they 
may  have  done  wrong.  Their  feelings 
are  tender,  and  they  inquire  with  so- 
licitude whether  there  may  not  be 
something  in  their  bosoms  unknown  to 
themselves,  that  may  be  a  departure 
from  right  feeling. 

23.  He  that  dippeth  his  hand  with  me 
in  the  disk.  The  Jews,  at  the  obser- 
vance of  this  ordinance,  used  a  bitter 
fauce,  maile  of  bunches  of  raisins, 
mixed  with  vinegar  and  other  season- 
ing of  the  like  kind,  which  they  said 
represented  the  clay  which  their  fathers 
were  compelled  to  use  in  Egypt,  in 
making  brick ;  thus  reminding  them 
of  their  bitter  bondage  there.  This 
was  probably  the  dish  to  which  refe- 
rence is  made  here.  It  is  not  improba- 
ble that  Judas  reclined  near  to  our 
Saviour  at  the  feast,  and  by  his  saying 
it  was  one  that  dipped  with  him  in  the 
dish,  he  meant  one  that  was  near  to 
him,  designating  him  more  particularly 
than  he  had  done  before.  John  adds 
(.\iii.  23 — 30;  see  Note  on  that  place) 
that  a  disciple  (i.  e.,  John  himself)  was 
reclining  on  Jesus'  bosom  ;  that  Simon 
Peter  beckoned  to  him  to  ask  Jesus 
more  particularly  who  it  was ;  that  Je- 
sus signified  who  it  was,  by  giving 
Judas  a  sop;  i.  e.,  a  piece  of  bread  or 
meal,  dipped  in  the  thick  sauce,  and 
that  Judas  having  received  it,  went  out 
:o  accomplish  his  wicked  design  of  be- 
traying him.  Judas  was  not,  there- 
'bre,  present  at  the  institution  of  the 
Lord's  supper. 

2-1  IVie  Son  of  man  goeth.  That  is, 
ihe  Messiah  ;  the  Christ.     Note.  Matt. 


24  The  Son  of  tuaii  go<eth  as  it  is 
written  *  of  him  :  but  woe  unto  thai 
man  by  whom  the  Son  of  man  is 

6  Ps.2a.   Is. 53. 

viii.  20.  ^  Goeth.  Dies,  or  will  die. 
The  Hebrews  often  spoke  in  this  man- 
ner of  death.  Ps.  xxxix.  13.  Gen.  XV. 
2.  IT  As  it  is  written  of  him.  That  is. 
as  it  is  written  or  prophesied  of  him  in 
the  Old  Testament.  Compare  Ps.  xli. 
9,  with  John  xiii.  18.  See  also  Dan. 
ix.  26,  27.  Isa.  liii.  4—9.  Luke  (xxii. 
22)  says,  as  it  was  determined.  In  the 
Greek,  as  it  was  marked  out  by  a  boun- 
dary; that  is,  in  the  divine  purpose.  It 
was  the  previous  inttntion  of  God  to 
give  him  up  to  die  for  sin,  or  it  could 
not  have  been  certainly  predicted.  It 
is  also  declared  to  have  been  by  his  de- 
terminate counsel  and  foreknowledge. 
Acts  ii.  23.  If  Wo  unto  that  man,  &c. 
The  crime  is  great  and  awful,  and  he 
will  be  punished  accordingly.  He  states 
the  greatness  of  his  misery  in  the  pnrase 
following.  ^  It  had  been  gojd,  &c 
That  is,  it  would  have  been  better  for 
him  if  he  had  not  been  born ;  or  it 
would  be  better  now  for  him  if  he  v/aa 
to  be  as  if  he  had  not  been  born,  or  it 
he  was  annihilated.  This  was  a  pro- 
verbial mode  of  speaking  among  the 
Jews  in  frequent  use.  In  relation  to 
Judas,  it  proves  the  following  things: 
1st,  that  the  crime  which  he  was  about 
to  commit  was  exceedingly  great ;  2d, 
that  the  misery  or  punishment  due  to  it 
would  certainly  come  upon  him  ;  3d, 
that  he  would  certainly  deserve  that 
misery,  or  it  would  not  be  threatened 
or  inflicted  ;  and,  4th,  that  his  punish- 
ment would  be  eternal.  If  there  should 
be  any  period  when  the  sufl'crings  of 
Judas  should  end,  and  he  be  restored 
and  raised  to  heaven,  the  blessings  of 
that  happiness  without  end  would  infi- 
nitely overbalance  all  the  sufl'orings  he 
will  endure  in  a  limited  time  ;  and  con- 
sequently it  would  710*  be  true  that  it 
would  be  better  for  him  not  to  have 
been  born.  Existence  to  him  would 
be  a  blessing.  It  follows  that  in  rela- 
tion to  o7ie  wicked  man,  the  sufl'eringa 
of  hell  will  be  eternal.  If  o(  one,  then 
it  is  equally  certain  and  proper  that  all 
the  Wicked  will  perish  for  ever. 

If  it  be  asked  how  this  crime  of  Judas 
could  be  so  great,  or  could  be  a  crime 
at  all,  when  it  was  determined  before- 


300 


MATTHEW. 


[A.  D.  33 


betrayed  !  it  had  been  good  for  that 
man  if  he  had  not  been  born. 

25  Then  Judas,  which  betrayed 
him,  answered  and  said,  Master,  is 
a  1  Cor.ll.23,&c- 

hand  that  the  Saviour  should  be  betray- 
ed and  die  in  this  manner,  it  may  be 
answered :  1st.  That  the  crime  was 
what  it  was  in  itself,  apart  from  any 
determination  of  God.  It  was  a  viola- 
tion of  all  the  duties  he  owed  to  God, 
and  to  the  Lord  Jesus ;  awful  ingrati- 
tude, detestable  covetousness,  and  most 
base  treachery.  As  such  it  deserved  to 
be  punished.  2d.  The  previous  pur- 
pose of  God  did  not  force  Judas  to  do 
this.  In  it  he  acted  freely.  He  did 
just  what  his  wicked  heart  prompted 
him  to  do.  3d.  A  previous  kiwwledge 
of  a  thing,  or  a  previous  -purpose  to  per- 
mit a  thing,  does  not  alter  its  nature, 
or  cause  it  to  be  a  different  thing  from 
what  it  is.  4th.  God,  who  is  the  best 
judge  of  the  nature  of  crime,  holds  all 
ihat  was  ione  in  crucifying  the  Saviour, 
though  it  was  by  his  determinate  coun- 
sel and  foreknowledge,  io  he  by  loicked 
hands.  Acts  ii.  23.  This  punishment 
of  Judas  proves  also  that  sinners  cannot 
take  shelter  for  their  sins  in  the  decrees 
of  God,  or  plead  them  as  an  e.xcuse. 
God  will  punish  crimes  for  what  they 
are  in  themselves.  His  own  deep  and 
inscrutable  purposes  in  regard  to  hu- 
man actions  will  not  change  the  nature 
jf  those  actions,  or  screen  the  sinner 
♦rom  the  punishment  which  he  de- 
«erves. 

25.  Thou  hast  said.  That  is,  thou 
^ast  said  the  truth.  It  is  so.  Thou  art 
ihe  man.  Compare  verse  64  of  this 
chapter  with  Mark  xiv.  62. 

26—30.  See  also  Mark  xiv.  22  —  26. 
Luke  xxii.  15—20.  1  Cor.  xi.  23—25. 

26.  As  they  were  eating.  As  they 
v/ere  eating  the  paschal  supper,  near 
the  close  ot  the  meal.  Luke  adds,  that 
he  said,  just  befbre  instituting  the  sa- 
cramental supper,  "with  desire,  have 
I  desired  to  eat  this  passover  with  you 
•jefore  I  suffer."  This  is  a  Hebrew 
iiianner  of  expressiop,  signifying  / 
have  greatly  desired.     He  had  desired 

doubti(!SS,  (1.)  that  he  might  institute 
me  supper,  to  be  a  perpetual  memorial 
of  him  ;  (2.)  that  he  might  strengthen 
ihcm  for  their  approaching  trials ;  (3.) 
•hat  he  mlRht  explain  to  them  the  true 


it  I  ■?    He  said  unto  him,  Thou  hast 
said. 

26  And  "  as   they   were   eating 
Jesus  took  bread,  and  ^  blessed  it, 
1  Many  Greek  copies  have,  gave  thanks. 


nature  of  the  passover ;  and  (4.)  that 
he  might  spend  another  season  with 
them  in  the  duties  of  religion,  of  wor- 
ship. Every  Christian  about  to  die, 
will  also  seek  opportunities  of  drawing 
specially  near  to  God,  and  of  holding 
communion  with  him,  and  with  his  peo- 
ple. IT  Jesus  took  bread.  That  is,  the 
unleavened  bread  which  they  used  at 
the  celebration  of  the  passover,  made 
into  thin  cakes,  easily  broken  and  dis- 
tributed. ^  And  blessed  it.  Or  soijghl 
a  blessing  on  it ;  or  gave  thanks  to  God 
j  for  it.  The  word  rendered  blessed,  not 
unfrequently  means  to  give  thanks. 
1  Compare  Luke  ix.  16,  and  John  vi.  11. 
It  is  also  to  be  remarked,  that  some 
manuscripts  have  the  word  rendered 
gave  thanks,  instead  of  the  one  trans- 
lated blessed.  It  appears  from  the  writ- 
j  ings  of  Philo,  and  the  Rabbins,  that  the 
I  Jews  were  never  accustomed  to  eat 
!  without  giving  thanks  to  God,  and  seek- 
ing his  blessing.  This  was  especially 
the  case  in  both  the  bread  and  the  wine 
used  at  the  passover.  IT  And  brake  it. 
This  breaking  of  the  bread  represented 
the  sufferings  of  Jesus  about  to  take 
place — his  body  broken  or  wounded  for 
sin.  Hence  Paul  (1  Cor.  xi.  24)  adds 
"  this  is  my  body  which  is  broken  fo! 
you."  That  is,  which  is  about  to  bt 
broken  for  you  by  death,  or  wounded, 
pierced,  bruised,  to  inake  atonement 
for  your  sins.  If  This  is  my  body.  This 
represents  my  body.  This  broken  brcacl 
shows  the  manner  in  which  my  body 
will  be  broken  ;  or  this  will  serve  to 
call  my  dying  sufferings  to  your  re- 
membrance. It  is  not  meant  that  hia 
body  would  be  literally  broken  as  the 
bread  was,  but  that  the  bread  would  be 
a  significant  emblem  or  symbol  to  re- 
call to  their  remembrance  his  suffer- 
ings. It  is  not  improbable  that  our 
Lord  pointed  to  the  broken  bread,  or 
laid  his  hands  on  it,  as  if  he  had  said, 
'  Lo,  my  body!  or.  Behold  my  body! 
that  which  represents  my  broken  body 
to  you.'  This  could  not  be  intended  to 
mean,  that  that  bread  was  literally  his 
body.  It  was  not.  His  body  was  then 
before  them  living.     Ana  there  is  nc 


A.  D.  33.J 


CHAPTER  XX\1. 


301 


and  brake  //,  and  gave  it  to  the  dis- 
ciples, and  said,  Take,  eat;  ti.is  is 
my  body. 


greater  absurdity  than  to  imagine  his 
living  body  there  changed  at  once  to 
death,  and  then  the  bread  to  be  changed 
into  that  dead  body,  and  all  the  while 
the  living  body  of  Jesus  was  before 
ihem.  \  et  this  is  the  absurd  and  im- 
possible doctrine  of  the  Roman  Catho- 
lics, holding  that  the  bread  and  wine 
were  literally  changed  into  the  body  and 
blood  of  our  Lord.  This  was  a  com- 
mon mode  of  speaking  among  the  Jews, 
and  exactly  similar  to  that  used  by 
Moses  at  the  institution  of  the  passover. 
(Ex.  xii.  11)  "It,"  i.e.,  the  Lamb, 
"is  the  Lord's  passover."  That  is, 
the  Lamb  and  the  feast,  represent  the 
Lord's  passing  over  the  houses  of  the 
Israehtes.  It  serves  to  remind  you  of 
It.  It  surely  cannot  be  meant  that  that 
Lamb  was  the  literal  passing  over  their 
houses — a  palpable  absurdity — but  that 
it  represented  it.  So  Paul  and  Luke 
say  of  the  bread,  "this  is  my  body 
broken  for  you :  iJiis  do  in  rejiem- 
13RANCE  of  me."  This  expresses  the 
whole  design  of  the  sacramental  bread. 
It  is  to  call  to  remembrance  in  a  vivid 
manner  the  dying  suflerings  of  our 
Lord.  The  sacred  writers,  moreover, 
often  denote  that  one  thing  is  represent- 
ed by  another  by  using  the  word  is. 
See  Matt.  xiii.  37.  He  that  soweth  the 
good  seed  is  the  Son  of  man;  i  ^.  re- 
presents the  Son  of  man.  Gen.  xh.  26. 
The  seven  good  kinc  ake  seven  j-ears  ; 
i.  e.,  represent  or  signify  seven  years. 
See  also  John  .xv.  1,  5.  Gen.  xvii.  10. 
The  meaning  of  this  important  passage 
may  be  thus  expressed  :  '  As  I  give 
this  broken  bread  to  you,  to  eat,  so  will 
I  deliver  my  body  to  be  afflicted  and 
slain  for  your  sins.' 

27.  And  he  took  the  cup.  That  is,  the 
cup  of  wine  which  they  used  at  the  feast 
of  the  passover,  called  the  cup  of  Hal- 
Id,  or  praise,  because  t'jey  commenced 
then  repeating  the  psalms  with  which 
they  closed  the  passover.  See  Ver.  30. 
Phis  cup,  Luke  says,  he  took  after 
'upper.  That  is,  after  they  had  fiiiish- 
td  the  ordinary  celebration  of  eating 
the  passover.  The  bread  was  taken 
while  they  were  eating,  the  cup  after 
they  had  done  eating.  IT^ti^  gave 
26 


27  And  he  took  the  cup,  and 
gave  thanks,  and  gave  it  to  them, 
saying.  Drink  ye  all  of  it : 

23  For  this  is  my  blood  of  the 


of  it.    That 
drink  of  it ;' 


thanks.  See  on  ver.  26.  1i  Drink  ye  all 
That  is,  '  all  of  you,  disciples, 
not,  'drink  aZZ  the  wine.' 
28.  For  this  is  my  blood.  This  repre- 
sents my  blood  :  as  the  bread  did  h.' 
body.  Luke  and  Paul  vary  the  expres 
sion,  adding  what  Matthew  and  ftlark 
ha\e  omitted.  "  This  cup  is  the  New 
Te:-tament  in  my  blood."  By  this  cup, 
he  meant  the  wine  m  the  cup,  and  not 
the  cup  itself  Pointing  to  it,  probably, 
he  said,  'this  —  wine — represents  my 
blood  about  to  be  shed.'  The  phrase, 
"new  testament,"  should  have  been 
rendered  7iew  covenaiit,  referring  to  thft 
covenant  or  compact  that  God  was  about 
to  make  with  men  through  a  Redeem- 
er.  The  old  covenant  was  that  which 
was  made  with  the  Jews  by  the  sprin- 
kling of  the  blood  of  sacrifices.  See 
Ex.  xxiv.  8.  And  Moses  took  the 
blood,  and  sprinkled  it  on  the  people ,  and 
said,  Behold  the  blood  of  the  covenant 
which  the  Lord  hath  made  with  you, 
&.C.  In  allusion  to  that,  Jesus  sa)'s, 
this  cup  is  the  new  covenant  in  my 
blood  ;  that  is,  ratified,  or  sealed  and 
sanclioTied  by  my  blood.  Anciently,  co 
venants  or  contracts  were  ratified  by 
slaying  an  animal ;  by  the  shedding  of 
its  blood,  imprecating  similar  vengeance 
if  either  party  failed  in  the  compact. 
So  Jesus  says  the  covenant  which  God 
is  about  to  form  with  men,  the  new  co- 
venant, or  the  gospel  economy,  is  seal- 
ed or  ratified  with  his  blood.  If  Whicr, 
is  shed  for  many  for  the  remission  oj 
sins.  In  order  that  sins  may  be  remit 
ted,  or  forgiven.  That  is,  this  is  th- 
appointed  way,  by  which  God  will  par 
don  transgressions.  That  blood  is  efli 
cacious  for  the  pardon  of  sin  :  1st.  Be 
cause  it  is  the  life  of  Jesuf  ;  the  blooc 
being  used  by  the  sacred  writers  as  re- 
presenting life  itself,  or  as  containing 
the  elements  of  liic.  Gen.  ix.  4.  Lev. 
xvii.  14.  It  was  forbidden,  therefore, 
to  eat  blood,  because  it  contained  the 
life,  or  was  the  fife,  of  the  animal. 
When,  therefore,  Jesus  says  his  blood 
was  shed  for  many,  it  is  the 'same  as 
saying  that  his  life  was  given  for  many. 
See  Note  on  Rom.  iii.  25.  2d.  His  hfo 
was  given  for  sinners,  or  he  died  in  the 


802 


MATTHEW. 


[A.  D.  33 


new  testament,  "  which  is  shed  for 
many  for  the  remission  of  sins. 

29  But  I  say  unto  you,  1  will  rot 

drink  henceforth  of  this  fruit  of  the 

vine,  until  that  day  when  I  drink  it 

new  with  you  in  my  Father's  king- 

om.  * 

a,  Je.31.31.      h  Is.25.6. 

j-lace  of  sinners,  as  their  substitute.  By 
nis  death  on  the  cross,  the  death,  or 
punishment  due  to  them  in  hell  maj'  be 
removed,  and  their  souls  be  saved.  He 
endured  so  much  suffering,  bore  so  much 
agony,  that  God  was  pleased  to  accept 
it  in  the  place  of  the  eiernal  torments 
of  all  the  redeemed.  The  interests  of 
justice,  the  honor  and  stability  of  his 
government,  would  be  as  secure  in  sav- 
ing them  in  this  manner,  as  if  the  suf- 
fering were  inflicted  on  them  personally 
in  hell.  God,  by  giving  his  Son  to  die 
for  sinners,  has  shown  his  infinite  ab- 
horrence of  sin:  since,  according  to  his 
view,  and,  therefore,  according  to  irw^^, 
nothing  else  would  show  its  evil  nature, 
but  the  awful  sufferings  of  his  own 
Son.  That  he  died  in  the  stead  or 
place  of  sinners,  is  abundantly  clear 
from  the  following  passages  of  scrip- 
ture :  John  i.  29.  Eph.  v.  2.  Heb.  vii. 
27.  1  John  ii.  2 ;  iv.  10.  Isa.  liii.  10. 
Rom.  viii.  32.     3  Cor.  v.  15. 

29.  But  1  say  unto  you,  &c.  That 
is,  the  observance  of  the  passover,  and 
of  the  rites  shadowing  forth  future 
things,  here  end.  I  am  about  to  die. 
The  design  of  all  these  types  and  sha- 
dows is  about  to  be  accomplished.  This 
is  the  last  time  that  I  shall  partake  of 
them  with  you.  Hereafter,  when  my 
Father's  kingdom  is  established  in  hea- 
ven, we  will  partake  together  of  the 
thing  represented  by  these  types  and 
'eremanial  ohserva7ices ;  the  blessings 
and  triumphs  of  redemption,  "i  Fruit 
of  the  vine.  Wine,  \hejf'ruit  or  produce 
of  the  vine,  made  of  the  grapes  of  the 
vine.  IT  Until  that  day.  Probably  the 
ime  when  they  should  be  received  to 
heaven.  It  does  not  mean  here  on 
earth,  farther  than  that  they  would 
partake  widi  him  in  the  happiness  of 
spreading  the  gospel,  a)id  the  triumphs 
of  his  kingdom.  IT  JVhen  1  drink  it 
new  with  you.  Not  that  he  would  par- 
take with  lliem  of  literal  wine  there, 
but  in  the  thing  represented  by  it. 
VVine   was   an   important   part   of  the  I 


30  And  when  they  had  sung  ap 
'  hymn,  they  went  out  into  th» 
Mount  of  Olives. 

31  Then  saith  Jesus  unto  them 
All  ye  shall  be  offended  because  of 
me  this  night :  for  it  is  written, '  1 
will   smite   the  Shepherd,  and  the 

'  or,  psalm.      c  Zgc.13.7. 

feast  of  the  passover,  and  of  all  feasts. 
The  kingdom  of  heaven  io  often  repre 
sented  under  the  image  of  a  feast.  It 
means  that  he  will  partake  of  joy  with 
them  in  heaven;  that  they  will  share 
together  the  honors  and  happiness  oi 
the  heavenly  world.  IT  New.  In  a  new 
manner;  or,  perhaps,  a/res/i.  "i  In  my 
Father^s  kingdom.  In  heaven.  The 
place  where  God  shall  reign  in  a  king- 
dom fully  estabhshed  and  pure. 

30.  And  when  they  had  sung  an  hymn. 
The  passover  was  observed  by  the  Jews 
by  singing,  or  chanting  the  113th,  1 14th, 
115th,  UGth,  llTth,  and  118th  psalms.. 
These  they  divided  into  two  parts.  The 
113th  and  114ih  psalms  they  sung  dur- 
ing the  observance  of  the  passover,  and 
the  others  at  the  close.  There  can  he 
no  doubt  that  our  Saviour,  and  the 
apostles  also,  used  the  same  psalms  in 
their  observance  of  the  passover.  The 
word  rendered  sung  a  hymn,  is  a  parti- 
ciple, literally  meaning  hymning,  no 
confined  to  a  single  hymn,  but  admit- 
ting many,  "t  Mount  of  Olives.  See 
Note,  Matt.  xxi.  1. 

31 — 35.  Jesus  foretells  the  fall  of  Pe- 
ter. This  is  also  recorded  in  Marli  xiv. 
27 — 31.  Luke  xxii.  31 — 34.  John  xiii 
34— 3S. 

31.  Then  said  Jesus  u7ito  them,  &.c 
The  occasion  of  his  saying  this  was. 
Peter's  bold  alRrmalion  that  he  was 
ready  to  die  with  him.  John  xiii.  36. 
Jesus  had  told  them  that  he  was  going 
away,  i.  e.,  was  about  to  die.  Peter 
asked  him  whither  he  was  going.  Je- 
sus replied,  that  he  could  not  follow 
then,  but  should  afterwards.  Peter, 
not  satisfied  with  that,  said  that  he  was 
ready  to  lay  down  his  life  lor  him.  Je- 
sus then  distinctly  informed  them  tkat 
all  of  them  would  leave  him  that  night. 
1i  All  of  ye  shall  he  offended  because  of 
me.  See  Note,  Matt.  v.  29.  It  means, 
here,  you  will  all  stumble  at  my  being 
taken,  abused,  and  set  at  naught ;  you 
will  be  ashamed  to  own  me  as  a  teacher, 
and  to  acknowledge  yourselves  as  mv 


A  D,33.] 


CHAPTER  XXVI. 


30i 


sheep  of  the  flock  shall  be  scattered 
abroal. 

32  But  after  I  am  risen  again, "  I 
will  go  before  you  into  Galilee. 

33  Peter  answered  and  said  unto 
•lim,  Though  all  men  shall  be  oflend- 
ed  because  of  thee,  yet  will  I  never 
be  offended. 

a  c.28.7,10,16. 

disciples.  Or,  my  being  betrayed  will 
prove  a  snare  to  you  all,  so  that  you 
Bhall  be  guilty  of  the  sin  of  forsaking 
me,  and  by  your  conduct  of  denying 
me.  'i  For  it  is  written,  &c.  See 
Zech.  xiii.  7.  This  is  affirmed  here  to 
have  reference  to  the  Saviour,  and  to 
be  fulfilled  in  him.  IT  /  will  smite. 
This  is  the  language  of  God,  the  Fa- 
ther. /  will  smite,  means  either  that  I 
will  give  him  up  to  be  smitten  (com- 
pare Ex.  iv.  21,  with  viii.  15,  &c.),  or 
that  /  will  do  it  myself  Both  of  these 
things  were  done.  God  gave  him  up 
to  the  Jews  and  Romans,  to  be  smit- 
ten for  the  sins  of  the  world  (Rom.  viii. 
32) ;  and  he  himself  left  him  to  deep 
and  awful  sorrows,  to  bear  "  the  bur- 
den of  the  world's  atonement"  alone. 
See  Mark  .\v.  34.  IT  The  Shepherd. 
The  Lord  Jesus — the  Shepherd  of  his 
people.  John  x.  11,  14.  Comp.  Note 
on  Isa.  xl.  11.  ^  The  sheep.  This 
means  here  particularly  the  apostles.  It 
also  refers  sometimes  to  all  the  fol- 
lowers of  Jesus,  the  friends  of  God. 
John  X.  IG.  Ps.  c.  3.  IT  Shall  be 
scattered  abroad.  This  refers  to  their 
fleeing,  and  was  fulfilled  in  that.  See 
verse  56  of  this  chapter. 

32.  But  after  I  am  risen,  &c.  This 
promise  was  given  them  to  encourage 
and  support  them,  and  also  to  give 
them  an  indication  where  he  might  be 
found.  He  did  not  mean  that  he  would 
first  appear  to  some  of  them,  but  that 
he  would  meet  them  all  in  GaUlee. 
This  was  done.  See  Mark  xvi.  7. 
Matt.  x.\viii.  16.  IT  Galilee.  See  Note, 
Vlatt.  ii.  22. 

33.  Peter  answered — though  all,  &c. 
The  word  men  is  improperly  inserted 
iinre  by  the  translators.  Peter  meant 
only  to  affirm  this  of  the  disciples.  This 
confdenee  of  Peter  was  entirely  cha- 
racteristic. He  was  ardent,  sincere, 
■ind  really  attached  to  his  Master, 
Vet  this  declaration  was  made  evi 
deutlj  :  1st.  From  true  love  to  Jesus 


34  Jesus  said  unto  him.  Verily  1 
say  unto  thee,  that  this  night,  be- 
fore the  cock  crow,  thou  shall  den3 
me  thrice. 

35  Peter  said  unto  him,  Thougt 
I  should  die  with  thee,  yet  will  i 
not  deny  thee.  Likewise  also  sair 
all  the  disciples. 


2d.  From  too  much  reliance  on  hit 
own  strength.  3d.  From  ignorance  of 
himself,  and  of  the  trials  which  he  was 
soon  to  'pass  through.  And  it  most 
impressively  teaches  us :  1st.  That  no 
strength  of  attachment  to  Jesus  can 
justify  such  confident  promises  of  fide 
lity,  made  without  dependence  on  him. 
2d.  That  all  promises  to  adhere  to  him, 
should  be  made  relying  on  him  for  aid. 
3d.  That  we  little  know  how  feeble  wo 
are,  till  we  are  tried.  4th.  That  Chris 
tians  may  be  left  to  great  and  disgrace 
ful  sins  to  show  them  their  weakness. 

Luke  adds,  that  Jesus  said  to  Peter, 
that  Satan  had  desired  to  have  him, 
that  he  might  sift  him  as  wheat ;  thf.t 
he  might  moroughly  try  him.  But 
Jesus  says  that  he  had  prayed  tor  hira, 
that  his  faith  should  not  fail,  and 
charged  him  when  he  was  converted, 
i.  e.,  when  he  was  turned  from  this  ■.An, 
to  strengthen  his  brethren,  i.  e.,  by 
teaching  them  to  take  warning  by  his 
example.  Sec  Note  on  Luke  xx.u.  31 — 
33. 

34.  This  night.  This  was  in  the 
evening  when  this  was  spoken,  after 
the  observance  of  the  passover,  and  we 
may  suppose  near  nine  o'clock,  "i  Be 
fore  the  cock  crow.  Mark  and  Luke 
add,  before  the  cock  crow  twice.  The 
cock  is  accustomed  to  crow  twice,  once 
at  midnight,  and  once  in  the  morning, 
at  break  of  day.  The  latter  was  com- 
monly called  cock-crowing.  See  Mark 
.xiii.  35.  This  was  the  time  familiarly 
known  as  the  cock-crowing,  and  of 
this  Matthew  and  John  speak,  without 
referring  to  the  other.  Mark  and  Luke 
speak  of  the  second  crowing,  and  mean 
the  same  time  ;  so  that  there  is  no  con- 
tradiction between  them.  ^  Deny  me 
thrice.  That  is,  as  Luke  adds,  deny 
that  thou  hnowest  me.     See  vf.  74. 

35.  Will  net  deny  thee.  Will  noi 
deny  my  connexion  wit^.  (bee,  or  that  I 
knew  thee.  All  the  distipies  sani  tu« 
same  thing,  and  all  fled  at  the  approach 


304 


36  Then  "  coaieth  Jesus  with 
them  unto  a  place  called  Gethse- 
mane,  and  saith  unto  the  disciples, 
Sit  ye  here,  while  I  go  and  pray 
yonder, 
o  Mar.l4.32,&c.  Lu.22.30,&c.  Jno.l8.1,&c. 

of  danger,  forsaking  their  Master  and 
Friend,  and  practically  denying  that 
they  knew  him.     Ver.  56. 

36 — i5.  Jesus^  ogony  in  Gelhsemane. 
This  account  is  also  recorded  in  Mark 
viv.  32—42.  Luke  xxii.  39—46.  John 
t\iii.  1.  • 

36.  The'ji  Cometh,  &c.  After  the  in- 
stitution of  the  supper,  in  the  early  part 
of  the  night,  he  went  out  to  th-5  mount 
of  Olives.  In  his  journey  he  passed 
over  the  brook  Cedron  (John  xviii.  1), 
which  bounded  Jerusalem  on  the  east. 
^  To  a  place.  John  calls  this  a  garden. 
This  garden  was  evidently  on  the 
western  side  of  the  mount  of  Olives,  a 
short  distance  from  Jerusalem,  and 
commanding  a  full  view  of  the  city. 
It  is  doubted  whether  the  word  ren- 
dered garden  means  a  villa  or  country 
seat,  or  a  garden,  properly  so  called. 
It  is  probable  that  it  might  include 
both  :  a  cluster  of  houses,  or  a  small 
village  in  which  was  a  garden.  The 
word  here  means  not  properly  a  garden 
for  the  cultivation  of  vegetables,  but  a 
place  planted  with  the  olive  and  other 
trees,  perhaps  with  a  fountain  of  waters, 
and  with  walks  and  groves ;  a  proper 
place  of  refreshment  in  a  hot  chrnate, 
and  of  retirement  from  the  noise  of  the 
adjacent  city.  Such  places  were  doubt- 
less common  in  the  vicinity  of  Jerusa- 
lem. Messrs.  Fisk  and  King,  American 
missionrfHes,  were  there  in  1823.  They 
tell  us  that  the  garden  is  about  a  stone's 
cast  irom  the  brook  of  Cedron  ;  that  it 
now  contains  eight  large  and  venerable 
looking  olives,  whose  trunks  show  their 
great  antiquity.  The  spot  is  sandy  and 
barren,  and  appears  like  a  forsaken 
place.  A  low  broken  wall  surrounds 
it.  Mr.  K.  sat  down  beneath  one  of  the 
irces,  and  read  Isa.  liii.,  and  also  the 
gospel  history  of  our  Redeemer's  sor- 
row during  that  memorable  night  in 
which  he  was  there  betrayed  ;  and  the 
interest  of  the  association  was  height- 
ened by  the  passing  through  the  place 
rf  a  party  of  Bedouins,  armed  with 
»i')eara  and  swords.  Jesus,  in  the  si- 
;ence  of  the  night,  free  from  uiternip- 


MATTHEW.  [A.  D.  :<?f 

37  And  he  took  with  him  Petei 
and  the  two  sons  of  Zebedee,  and 
began  to  be  sorrowful  and  very 
heavy. 

38  Then  saith  he  unto  them,  My 


tion,  made  it  a  place  of  retirement  and 
prayer. 

Luke  says,  he  went  as  he  was  wont, 
i.  e.,  accustomed,  to  the  mount  o*" 
Olives.  Probably  he  had  been  in  the 
habit  of  retiring  from  Jerusalem  to  that 
place  for  meditation  and  prayer;  thus 
enforcing  by  his  example  what  he  haa 
so  often  done  by  his  precepts,  the  duly 
of  retiring  from  the  noise  and  bustle  of 
the  world  to  hold  communion  with  God. 
If  Gelhsemane.  This  word  is  made  up 
either  of  two  Hebrew  words,  signifying 
valley  of  fatness,  i.  e.  a  fertile  valley; 
or  of  two  words,  signifying  an  olive 
press,  given  to  it  probably  because  the 
place  was  filled  with  olives.  IT  Sit  ye 
here.  That  is,  in  one  part  of  the  gar- 
den, to  which  they  first  came.  ^  Whilt 
I  go  and  pray  yonder.  That  is,  at  the 
distance  of  a  stone's  cast.  Luke  xxii. 
4L  Luke  adds,  that  when  he  came  to 
the  garden,  he  charged  them  to  pray 
that  they  might  not  enter  into  tempta- 
tion ;  i.  e.,  into  deep  trials  and  affiictious, 
or  more  probably  into  scenes  and  dan 
gers  that  would  tempt  them  to  deny 
him. 

37.  And  he  tooli  with  him  Peter,  and 
the  two  S071S  of  Zebedee.  That  is,  Jamea 
and  John.  Matt.  x.  2.  On  two  other 
occasions  he  had  favored  these  disciples 
in  a  particular  manner,  suffering  them 
to  go  with  him  to  witness  his  power  and 
glory,  viz.,  at  the  healing  of  the  ruler's 
daughter  (Luke  viii  51),  and  at  his 
transfiguration  on  the  mount.  Matt, 
xvii.  1.  ^  Sorrowful.  Affected  with 
grief.  IT  Very  heavy.  The  word  in  the 
original  is  much  stronger  than  the  one 
translated  sorrovful.  It  means,  to  be 
pressed  down,  or  overwhelmed  with 
great  anguish.  This  was  produced, 
doubtless,  by  a  foresight  of  his  great 
sufferings  on  the  cross  in  making  an 
atonement  for  the  sins  of  men. 

38.  il/y  soul  is  cjccecdi7tg  sorrowful. 
His  h.'jnan  nature — his  soul — was  much 
and  deeply  affected  and  pressed  down. 
IT  Eve7i  unto  death.  Tliis  denotes  ex- 
treme sorrow  and  agony.  The  sufTer- 
ings  of  death  are  the  greatest  of  whicb 


A.  D.  33.] 


CHAPTER  XXVI. 


305 


"  soul  IS  exceeding  sorrowful,  even 
unto  death  :  tarry  ye  here,  and  ■>vatch 
with  me. 

39  And  he  went  a  little  farther, 
and  fell  on  his  face,  and  *  prayed, 
a  Ps.llG.3.  Is.53.3,10.  Jno. 12.27.     6  He.5.7. 

we  have  any  knowledge  ;  they  are  the 
most  feared  and  dreaded  by  man ;  and 
tiiose  sufierings  are,  therei'ore,  put  for 
oxtremc  and  indescribable  anguish. 
The  meaning  may  be  thus  expressed : 
My  sorrows  are  so  great,  tliat  under  their 
burden  I  am  ready  to  die ;  such  is  the 
anxiety  of  mind,  that  I  seem  to  bear  the 
pains  of  death !  °«  Tarry  ye  here  and 
watch  with  me.  The  word  rendered 
watch,  means  literally  to  abstain  from 
sleep;  then  to  be  vigilant;  to  guard 
against  danger.  Here  it  seems  to  mean, 
to  sympathize  with  him  ;  to  unite  with 
him  in  seeking  divine  support ;  and  to 
prepare  themselves  for  approaching 
dangers. 

39.  And  he  tvent  a  little  farther.  That 
is,  at  the  distance  that  a  man  could  con- 
veniently cast  a  stone.  (Luke.)  IT  Fell 
on  his  face.  Luke  says,  "he  kneeled 
down."  He  did  both.  He  Jirst  kneeled, 
and  then  in  the  fervency  of  his  prayer, 
and  the  depth  of  his  sorrow,  he  fell  with 
his  face  on  the  ground,  denoting  the 
deepest  anguish,  and  the  most  earnest 
entreaty.  This  was  the  usual  posture 
of  prayer  in  times  of  great  earnestness. 
See  Num.  xvi.  22.  2  Chron.  xx.  18. 
Neh.  viii.  6.  ^  If  it  be  possible.  That 
is,  if  the  world  can  be  redeemed  ;  if  it 
be  consistent  with  justice,  and  with 
maintaining  the  government  of  the  uni- 
verse, that  men  should  be  saved  tvith- 
0ut  this  extremity  of  sorrow,  let  it  be 
done.  There  is  no  doubt  that  if  it  had 
been  possible,  it  would  have  been  done  ; 
und  the  fact  that  these  sufferings  were 
not  removed,  that  the  Saviour  went  for- 
ward and  bore  them  without  mitigation, 
shows  that  it  was  not  consistent  with 
Ae  justice  of  God,  and  with  the  welfare 
■»f  the  universe,  that  men  should  be 
^aved  without  the  awful  sufferings  of 
•uch  an  atonement.  IT  Let  this  cup. 
These  bitter  sufferings.  These  ap- 
i^roachhig  trials.  The  v/ord  cup  is  often 
ised  in  this  sense,  denoting  sufferings. 
See  Note  on  Matt.  xx.  22.  IT  Not  as  I 
\uill,  hut  ar  thou  wilt.  As  Jesus  was 
man,  is  well  as  God,  there  is  nothing 
inconsis'cnt   in   supposing  that,  like  a 


sayinor,  O  my  Father,  if  it  be  pos- 
sible, let  this  cup  '  pass  from  me  ! 
nevertheless,  ^  not  as  I  will,  but  as 
thou  wilt. 

40  And  he  cometh  unto  the  dis- 
ec.20.22.     d  Jno.5.30.  G.38.   Uo.15.3.   Pli.2.S. 


man,  he  was  deeply  affected  in  view  of 
these  sorrows.  When  he  speaks  oihia 
will,  he  expresses  what  human  nature, 
in  view  of  such  great  sufferings,  would 
desire.  It  naturally  shrunk  from  them, 
and  sought  dehvcrance.  Yet  he  sought 
to  do  the  will  of  God.  He  chose  rather 
that  the  high  purpose  of  God  should  be 
done,  than  that  that  purpose  should  be 
abandoned,  and  regard  be  shown  to  the 
fears  of  his  human  nature.  In  this  he 
has  left  a  model  of  prayer  in  all  times 
of  affliction.  It  is  right,  in  times  of  ca- 
lamity, to  seek  deliverance.  Like  the 
Saviour,  also,  in  such  seasons,  we 
should,  we  must  submit  cheerfully  to 
the  will  of  God  —  confident  that,  in  ah 
these  trials,  he  is  wise,  and  merciful, 
and  good. 

40.  And  findeth  them  asleep.  It  may 
seem  remarkable  that,  in  such  circum- 
stances, with  a  suffering,  pleading  Re 
deemer  near,  surrounded  by  danger 
and  having  received  a  special  charge  ti 
watch,  i.  e.,  not  to  sleep,  they  should  s(. 
soon  have  fallen  asleep.  It  is  frequent- 
ly supposed  that  this  was  proof  of  won- 
derful stupidity,  and  indifierence  to  thei*- 
Lord's  sufi'erings.  The  truth  is,  how 
ever,  that  it  was  just  the  reverse  ;  it 
was  proof  of  their  great  attachment ,  and, 
their  deep  sympathy  in  his  sorrows. 
Luke  has  added,  that  he  found  them 
sleeping  for  sorrow.  That  is,  on  ac- 
count of  their  sorrow :  their  grief  was  so 
great,  that  they  naturally  fell  asleep. 
Multitudes  of  facts  might  be  brought  to 
show  that  this  is  in  accordance  with  the 
regular  effects  of  grief  Dr.  Rush  says, 
"There  is  another  symptom  of  grief, 
which  is  not  often  noticed,  and  that  ia 
profou?id.  sleep.  I  have  often  witnessed 
it  even  in  mothers,  immediately  after 
the  death  of  a  child.  Criminals,  we  are 
told  by  Mr.  Akerman,  the  keeper  of 
Newgate  in  London,  often  sleep  sound 
ly  the  night  before  their  execution.  The 
son  of  general  Custine  slept  nine  hours 
the  night  before  he  was  led  to  the  guil- 
lotine in  Paris."  Diseases  of  the  Mind, 
p.  319.  IT  Sailh  unto  Feter,  &.C.  This 
reproof  M'as  administered  to  Peter  par' 


306 


•iioles,  and  findeth  them  asleep,  and 
saith  unto  Peter,  What!  could  ye  not 
watch  with  me  one  hour  ? 

41  Watch,"  and  pray,  that  ye  * 
enter  not  into  temptation :  "^  the 
spirit  ^  indeed  is  willing,  but  the 
flesh  is  weak. 

42  He  went  away  again  the  se- 
a  Mar.]3.33.  14.38.  Lu.22.40.  Ep.6.18.  Re. 

16.15. 6Pr.4.14,]5.  

ticu'arly,  on  account  of  his  warm  pro- 
fessions, his  rash  zeal,  and  his  self-con- 
fidence. If  he  could  not  keep  awake 
and  watch  wiih  the  Saviour  for  one 
hour,  how  little  probability  was  there 
that  he  would  adhere  to  him  in  all  the 
trials  through  which  he  was  soon  to 
pass ! 

41.  Watch.  See  ver.  38.  Greater 
trials  are  coming  on.  It  is  necessary, 
therefore,  still  to  be  on  your  guard. 
If  And  prat/.  Seek  aid  from  God  by 
■supplication  in  view  of  the  thickening 
calamities.  IT  That  ye  enter  not  into 
temptation.  That  ye  be  not  overcome 
and  oppressed  ^vith  these  trials  of  your 
faith,  so  as  to  deny  me.  The  word 
temptation  here  properly  means,  what 
would  try  their  faith  in  the  approaching 
calamities,  his  rejection  and  death.  It 
would  try  their  faith,  because  though 
they  supposed  he  was  the  Messiah, 
(hey  were  not  very  clearly  aware  of  the 
necessity  of  his  death ;  they  did  not  ful- 
ly understand  that  he  was  to  rise  again. 
They  had  cherished  the  belief  that  he 
was  to  establish  a  kingdom  while  he 
lived.  When  they  should  see  him, 
therefore,  rejected,  tried,  crucified, 
dead  ;  when  they  should  see  him  sub- 
mit to  all  this,  as  if  he  had  not  power  to 
dehver  himself,  then  would  be  the  trial 
of  their  faith;  and  in  view  of  it,  he  ex- 
horted them  to  pray  that  they  might  not 
xo  enter  temptation  as  to  be  overcome 
by  it,  and  fail.  If  The  spirit  indeed  is 
xrilling,  &c.  The  mind,  the  disposition 
is  ready,  and  disposed  to  bear  these 
trials,  but  thejlesh,  the  natural  feelings, 
through  the  fear  of  danger,  is  weak,  and 
'.vih  be  hkely  to  lead  you  astray  when 
the  trial  comes.  Though  you  may  have 
ctiong  faith,  and  believe  now  that  you 
will  not  deny  me,  j'ct  human  nature  is 
weak,  shrinks  at  trials,  and  you  should, 
therefore,  seek  strength  from  on  high. 
I'h'.s  was  not  intended  for  an  apology 
mr  their  sleeping,  but  to  excite  them. 


MATTHEW.  [A.  D.33 

cond  time,  and  prayed,  saying,  0 
my  Father,  if  this  cup  may  not  pass 
away  from  me,  except  1  drink  it, 
thy  will  be  done. 

43  And  he  came  and  found  them 
asleep  again  :  for  their  eyes  were 
heavy. 

44  And  he  left  them,  and  went 
cRe.3.10.       dls.26.8,9.   Ro.7.18-25.  Ga.5 

17. 

notwithstanding  he  knew  that  they 
loved  him,  to  be  on  their  guard,  .est 
the  weakness  of  human  nature  should 
be  insufficient  to  sustain  them  in  the 
hour  of  their  temptation. 

42 — 44.  It  is  probable  that  our  Lord 
spent  considerable  time  in  prayer,  and 
that  the  evangelists  have  recorded  rather 
the  substance  of  his  petitions  than  the 
very  words.  He  returned  repeatedly  to 
his  disciples,  doubtless  to  caution  them 
against  danger  ;  to  show  the  deep  inter- 
est which  he  had  in  their  welfare  ;  and 
to  show  them  the  extent  of  his  sufferings 
on  their  behalf  Each  time  that  he  re- 
turned, these  sorrows  deepened.  Again 
he  sought  the  place  of  prayer,  and  as  his 
approaching  sufl'erings  overwhelmed 
him,  this  was  the  burden  of  his  prayer, 
and  he  prayed  the  same  words.  Luke 
adds,  that  amidst  his  agonies,  an  angel 
appeared  from  heaven  strengthening 
him.  His  human  nature  began  to  sink, 
as  unequal  to  his  sufl'erings,  and  a  mes- 
senger from  heaven  appeared,  to  sup 
port  him  in  these  heavy  trials.  It  may 
seem  strange,  that  since  Jesus  was  di- 
vine (John  i.  1),  the  diviiie  nature  did  not 
minister  strength  to  the  human,  and  that 
he  that  was  God,  should  receive  strength 
from  an  angel.  B  ut  it  should  be  remem 
bered,  that  Jesus  came  in  his  human 
nature,  not  only  to  make  an  atonement, 
but  to  be  a  perfect  example  of  a  holy 
man  ;  that  as  such,  it  was  necessary  to 
submit  to  the  common  conditions  of  hu- 
manity, that  he  should  hve  as  other 
men,  be  sustained  as  other  men,  suffer 
as  other  men,  and  be  strengthened  as 
other  men  ;  that  he  should,  so  to  speak, 
take  no  advantage  in  favor  of  his  piety, 
from  his  divinity,  but  submit,  in  all 
things,  to  the  common  lot  of  pious  men. 
Hence  he  supplied  his  wants,  not  by  his 
being  divine,  but  in  the  ordinary  way 
of  human  life  ;  hence  he  preserved  him- 
self from  danger,  not  as  God,  but  bj 
seeking  the  usual  ways  of  injman  pru 


4.  D  33] 


CHAPTER  XXVI. 


303 


avay  dgaiii,  and  prayed  the  third 
time,  saying  the  same  words. 
a  2  Cor.12.8. 


dencc  and  precaution ;  hence  he  met 
trials  as  a  man  ;  he  received  comfort  as 
a  man ;  and  there  is  no  absurdity  in 
supposing  that,  in  accordance  with  the 
condition  of"  his  people,  his  human  na- 
ti'resliould  be  strengthened  an  theyare, 
by  those  who  are  set  forth  to  be  minis- 
tering spirits  to  the  heirs  of  salvation. 
Heb.  i.  14. 

Luke  farther  adds  (xxii.  44),  that  be- 
ng  in  an  agony,  lie  prayed  more  earn- 
estly, and  his  sweat  was  as  it  were  great 
drops  of  blood  falling  down  to  the 
ground.  The  word  agony  is  taken  from 
thean.\iety,  fear,  cflbrt,  and  strong  emo- 
tion, of  the  wrestlers  in  the  Greek 
games,  about  to  engage  in  a  mighty 
struggle.  Here  it  denotes  the  extreme 
anguish  of  mind ;  the  strong  conflict 
produced  between  sinking  human  na- 
ture and  the  prospect  of  deep  and  over- 
whelming calatnilies.  1i  Great  drops  of 
blood.  Luke  xxii.  44.  The  word  here 
rendered  great  drops  does  not  mean 
drops  gently  falling  on  the  ground,  but 
rather  thick  and  clammy  masses  of  gore, 
pressed  by  inward  a^ony  through  the 
skin,  and,  mixing  with  the  sweat,  fall- 
ing thus  to  the  ground.  It  has  been 
doubted,  by  some,  whether  the  sacred 
writer  meant  to  say  that  there  was  act- 
ually blood  in  this  sweat,  or  only  that 
the  sweat  was  iji  the'form  of  great  drops. 
The  natural  meaning  is,  doubtless,  that 
the  blood  was  mingled  with  his  sweat ; 
that  it  fell  profusely — falling  masses  of 
gore  ;  that  it  was  pressed  out  by  his  in- 
ward anguish ;  and  <hat  this  was  caused 
in  some  way  in  view  of  his  approaching 
death.  This  eflect  of  extreme  sufi'er- 
ings  —  of  mental  anguish  —  has  been 
known  in  several  other  instances. — 
Bloody  sweats  have  been  mentioned  by 
many  writers  as  caused  by  extreme 
Buffering.  Dr.  Doddridge  says  (Note 
on  Luke  xxii.  44),  that  "  Aristotle  and 
Diodorus  Siculus  both  mention  bloody 
sweats,  as  attending  some  extraordinary 
agony  of  mind  ;  and  I  find  Loti,  in  his 
life  of  Pope  Sextus  V.,  and  Sir  John 
Chardin,  in  his  history  of  Persia,  men- 
tioning a  hke  phenomenon,  to  which 
Dr.  .lackson  adds  another  from  Thu- 
anus."  It  has  been  objected  to  this 
account,  that  it  is  improbable,  and  that 
«iich  an  event  could  not  occur.     The 


45  Then   cometh  he  to  his   dfe- 
ciples,  and  saith  unto  them,  Sleep 


mstances,  however,  which  are  reftn'ed 
to  by  Doddridge  and  others,  show  suffi- 
ciently that  the  objection  is  unfounded. 
In  addition  to  these,  I  may  observe, 
that  Voltaire  has  himself  narrated  a 
fact  which  ought  for  ever  to  stop  tlie 
mouths  of  infidels.  Speaking  of  Charles 
IX.,  of  Francs,  in  his  Universal  His- 
tory, he  says,  "  He  died  in  his  thirty 
fifth  year ;  his  disorder  was  of  a  very 
remarkable  kind  ;  the  blood  oozed  out 
of  all  his  pores.  This  malady,  of  which 
there  have  been  other  instances,  was 
owing  to  either  excessive  fear,  or  violent 
agitation,  or  to  a  feverish  and  melan- 
choly teinperamenl." 

Various  opinions  have  been  given  of 
the  probable  causes  of  these  sorrows  of 
the  Saviour.  Soine  have  thought  it  was 
a  strong  shrinking  from  the  maimer  of 
dying  on  the  cross,  or  from  an  appre- 
hension of  being  forsaken  there  by  the 
Father  ;  others  that  Satan  was  permit- 
ted in  a  peculiar  manrier  to  try  him,  and 
to  fill  his  mind  with  horrors,  having  de- 
parted from  him  at  the  begnning  of  his 
ministry  for  a  season  (Luke  iv.  13),  only 
to  renew  his  temptations  in  a  more 
dreadful  manner  now ;  and  others  that 
these  sufierings  were  sent  upon  him  as 
the  wrath  of  God  manifested  against  sin, 
that  God  mflkted.  them  directly  upon 
him  by  his  own  hand,  to  show  his  ab 
horrence  of  the  sins  of  men,  for  which 
he  was  about  to  die.  Where  the  scrip- 
tures are  silent  about  the  cause,  it  does 
not  become  us  confidently  to  express 
an  opinion.  We  may  suppose,  perhaps, 
without  presumption,  that  a  part  or  all 
these  things  were  combined  to  produce 
this  awful  suffering.  There  is  no  need 
of  supposing  that  there  was  a  single 
thing  that  produced  it ;  but  it  is  rather 
probable  that  this  was  a  rush  of  feeling 
from  every  quarter  —  his  situation,  his 
approaching  death,  the  temptations  of 
the  enemy,  and  the  awful  sufTering  on 
account  of  men's  sins,  and  God's  hatred 
of  it  about  to  be  manifested  in  his  own 
death — all  coming  upon  his  soul  at  once 
—sorrow  flowing  in  from  every  quarter 
— the  concentration  of  the  sufl'erings  of 
the  atonement  pouring  together  upon 
hiir.  and  filling  him  with  unspeakable 
anguish. 

45.  Sleep  on  now,  and  take  your  rest. 


808 

on  now  and  take  your  rest ;  behold, 
the  hour  is  at  hand,  and  the  Son  of 
man  is  betrayed  into  the  hands  of 
sinners. 

4G  Rise,  let  us  be  going:  behold, 
Le  is  at  hand  that  doth  betray  me. 


MATTHEW.  [A.D.  33 

47  And  %\hne  he  yet  spake,  lo.  • 
Judas,  one  of  the  twelve,  came,  and 
with  him  a  great  multitude,  with 
swords  and  staves,  from  the  chief 
priests  and  elders  of  the  peopJa. 

48  Now   he   that   betrayed   him 
a  Ac  1.16. 


Most  interpreters  have  supposed  that  this 
should  be  translated  asa.questton,  rather 
than  a  command.  '  Do  you  sleep  now, 
and  take  your  rest?  Is  this  a  time, 
amidst  so  much  danger,  and  so  many 
enemies,  to  give  yourselves  to  sleep? 
Tills  construction  is  strongly  counte- 
nanced by  Luke  xxii.  46,  where  tlie  ex- 
pression. Why  sleep  ye  ?  evidently  re- 
fers to  the  same  point  of  time.  There 
is  no  doubt  that  the  Greek  will  bear 
this  construction,  and  in  this  way  the 
apparent  inconsistency  will  be  removed 
between  this  command,  to  sleep,  and 
that  in  the  next  verse,  to  rise  and  be 
going.  Others  suppose  that,  his  agony 
being  over,  and  the  necessity  of  watch- 
ing with  him  being  now  past,  he  kindly 
permitted  them  to  seelc  rspose  till  they 
should  be  roused  by  the  coming  of  the 
traitor ;  that,  while  they  slept,  Jesus 
continued  still  awake  ;  that  some  con- 
siderable time  elapsed  between  what 
was  spoken  here  and  in  the  next  verse  ; 
and  that  Jesus  suffered  them  to  sleep 
until  he  saw  Judas  coming,  and  then 
aroused  them.  Others  have  supposed 
that  he  spoke  this  in  irony :  Sleep  on 
now,  if  you  can  ;  talce  rest,  if  possible, 
in  such  dangers,  and  at  such  a  time. 
But  this  supposition  is  unworthy  the 
Saviour  and  the  occasion.  Mark  adds, 
"it  is  enough."  That  is,  sufficient 
time  has  been  given  to  sleep.  It  is 
time  to  arise  and  be  going.  If  The  hour 
is  at  hand.  The  time  when  the  Son  of 
man  is  to  be  betrayed  is  near.  1l  Sin- 
ners. Judas,  the  Roman  soldiers,  and 
the  Jews. 

46.  Eise,  let  us  he  p;oing.  That  is, 
probably,  with  them.  Let  us  go  where- 
soever they  shall  lead  us.  The  time 
when  /  must  die  is  come.  It  is  no 
longer  proper  to  attempt  an  escape. 

47 — 57.  The  account  of  Jesus'  beuig 
betrayed  by  Judas  is  recorded  by  all 
the  evangelists.  See  Mark  xiv.  43 — 
52.  Luke  xxii.  47  —  53.  John  xviii. 
2—12. 

47.  Judas,  one  of  the  twelve,  came. 
This  was  done  while  he  was  addressing 


his  disciples.  John  informs  us  that 
Judas  knew  the  place,  because  Jesus 
was  in  the  habit  of  going  there  with  his 
disciples.  Judas  had  passed  the  time, 
after  he  left  Jesus  and  the  other  disci- 
ples at  the  passover,  in  arranging  mat- 
ters with  the  Jews,  collecting  the  band, 
and  preparing  to  go.  Perhaps,  also, 
on  this  occasion  they  gave  him  the 
money  which  they  had  promised.  '^  A 
great  multitude  with  swords  arid  staves. 
John  says,  that  he  had  received  a 
hand  of  men  and  oncers  from  the  chief 
priests,  &.c.  Josephus  says  (Ant.  xx. 
ch.  iv.),  that  at  the  festival  of  the  pass- 
over,  when  a  great  multitude  of  people 
came  to  observe  the  feast,  lest  there 
should  be  any  disorder,  a  band  of  men 
was  commanded  to  keep  watch  at  the 
porches  of  the  temple,  to  repress  a  tu- 
mult, if  any  should  be  excited.  This 
band,  or  guard,  was  at  the  disposal  of  the 
chief  priests.  Matt,  xxvii.  65.  It  was 
composed  of  Roman  soldiers,  and  waa 
stationed  chiefly  at  the  tower  of  An- 
toiiia,  at  the  north-west  side  of  the  tem- 
ple. In  addition  to  this,  they  had  co7i- 
stant  guards  stationed  around  the  tem- 
ple, composed  of  Levites.  The  Ro- 
man soldiers  were  armed  with  siuords. 
The  other  persons  that  went  out  car- 
ried probably  whatever  was  accessible 
as  a  weapon.  These  were  the  persons 
se7it  by  the  priests  to  apprehend  Jesus. 
Perhaps  other  desperate  men  might 
have  joined  them.  IT  Staves.  In  the 
original,  '^  wood ;"  used  here  in  the 
plural  number.  It  means  rather  clubs 
or  sticks,  than  spears.  It  does  not  mean 
staves.  Probably  it  means  any  weapon 
at  hand,  such  as  a  mob  can  conveni 
ently  collect.  John  says,  that  they  had 
la7ite.rns  and  torches.  The  passover  was 
celebrated  at  the  full  moon.  But  this 
night  might  have  been  cloudy.  The 
place  to  wliicli  they  were  goin^  was 
also  shaded  with  trees ;  and  Tights, 
therefore,  might  be  necessary. 

48.  Gave  them  a  sign.  That  i«,  told 
them  of  a  way  by  which  they  might 
know  whom  to  apprehend,  i.  e    jyoiM 


A.  D.  33.] 

gave  t'liem  a  siorn,  '  saying,  Whom- 
soever I  shall  kiss,  that  same  is  he  : 
hold  him  fast. 

49  And  forthwith  he  came  to  Je- 
sus, and  said,  Hail,  Master;  and 
kissed  *  him. 

50  And  Jesus  said  unto  him,  ' 
Eriend,  wherefore  art  thou  come  1 

a  Ps.38.I2.      b  2  Sa.3.27.  20.9.   Ps.28.3. 


CHAPTER  XXVI. 


30t 


kissing  him.  It  was  nigbt.  Jesus  was, 
besides,  probably  personally  unknown 
to  the  lioma7is,  perhaps  to  liie  others 
also.  Judas,  therelbre,  being  well  ac- 
quainted with  him,  to  prevent  the  pos- 
sibility of  mistake,  agreed  to  designate 
him  by  one  of  the  tokens  of  friendship. 
John  tells  us,  that  Jesus,  knowing  all 
things  that  should  come  upon  him, 
when  they  approached  him,  asked  them 
whom  they  sought  ?  and  that  they  re- 
phed,  Jesus  of  Nazareth.  Jesus  in- 
formed them  that  he  was  the  person 
they  sought.  They,  when  they  heard 
it,  overawed  by  his  presence,  and  smit- 
ten witii  the  consciousness  of  guilt, 
went  backward,  and  fell  to  the  ground. 
He  again  asked  them  whom  they 
sought.  They  made  the  same  decla- 
ration :  Jesus  of  Nazareth.  Jesus  then, 
since  they  professed  to  seek  only  him, 
claimed  the  right  that  his  disciples 
should  be  sulfered  to  escape; — "that 
the  saying  might  be  fulfilled  which  he 
spake  (John  xviii.  9) :  Of  them  which 
thou  gavest  me,  have  I  lost  none." 

49.  Hail,  Master.  The  word  trans- 
lated hail,  here,  means,  to  rejoice,  to 
have  joy  ;  and  also  to  have  cause  of  joy. 
It  thus  expresses  the  joy  which  one 
friend  has  when  he  meets  another,  es- 
pecially after  an  absence.  It  was  used 
by  the  Jews  and  Greeks  as  a  mode  of 
salutation  among  friends.  It  would 
here  seem  to  e.xpress  the  joy  of  Judas 
at  finding  his  Master,  and  again  being 
with  him.  ^  Dlaster.  In  the  original, 
Eahhi.  See  Note,  Matt,  xxiii.  7.  ^\  Kiss- 
ed him.  Gave  him  the  common  salu- 
tation of  friends,  when  meeting  after 
absence.  This  mode  of  salutation  was 
more  common  among  eastern  nations 
than  with  us. 

50.  Aiid  Jesus  said  unto  him,  Friend. 
It  seems  strange  to  us  that  Jesus  should 
^ve  the  endeared  UTvme  friend  to  a  man 
that  he  knew  was  his  enemy,  and  that 
■*as  about  to  betray  him.     It  should  be 


Then  came  they  and  laid  hands  o» 
Jesus,  and  took  him. 

51  And,  behold,  one  of  them 
which  were  with  Jesus  stretched 
out  his  hand,  and  drew  his  sword, 
and  struck  a  servant  of  the  high 
priest,  and  smote  off  his  ear. 

c  Ps.41.9.  55.13. 


remarked,  however,  that  this  is  the  fault 
of  our  language,  not  of  the  original. 
In  the  Greek  there  are  two  words 
which  our  translators  have  rendered 
friend  :  one  implying  affection  and  re- 
gard, the  other  not.  One  is  properly 
rendered  friend,  the  other  expresses 
more  nearly  what  we  mean  by  compan- 
ion.  It  is  this  latter  word  which  is 
given  to  the  disaffected  laborer  in  the 
vineyard:  ''Friend,  I  do  thee  no 
wrong;"  (Matt.  xx.  13)  to  the  guest 
which  had  not  on  the  wedding  garment, 
in  the  parable  of  the  marriage  feast 
(Matt,  x.xii.  12) ;  and  to  Judas  in  this 
place.  "H  Wherefore  art  thou  come  ?  This 
was  said,  not  because  he  was  ignorant 
why  he  had  come,  but  probably  to  fill 
the  mind  of  Judas  with  the  conscious- 
ness of  his  crime,  and  by  a  striking 
question  to  compel  him  to  think  of  v.hat 
he  was  doing. 

51.  One  of  them  which  were  with  Jesus, 
John  informs  us  that  this  was  Peter. 
The  other  evangelists  concealed  the 
name,  probably  because  they  wrote 
while  Peter  was  living,  and  it  might 
have  endangered  Peter  to  have  it  Isnown. 
1i  And  drew  his  sword.  The  apostles 
were  not  commonly  armed.  On  this 
occasion  they  had  provided  two  swords. 
Luke  x.xii.  38.  In  seasons  of  danger, 
when  traveUing  through  the  country, 
they  were  under  a  necessity  of  provid- 
ing means  of  defending  themselves 
against  the  robbers  that  infested  the 
country.  This  will  account  for  theii 
having  any  swords  in  their  possession. 
See  Note  on  Luke  x.  30.  These  swords 
Josephus  informs  us,  the  people  were 
accustomed  to  carry  under  their  gar- 
ments, as  they  went  up  to  Jerusalem. 
^A  servant  of  the  high  priest.  His 
name,  John  informs  us,  was  Malchus. 
Luke  adds,  that  Jesus  touched  the  ear 
and  healed  it;  thus  showing  his  bene- 
volence to  his  foes  when  they  sought 
his  hfe,  and  giving  them  proof  that  thcv 


310 


MATTHEW. 


FA.  I).  33 


52  Then  said  Jesus  unto  him, 
Put  up  again  ihy  sword  into  his 
place  :  for  "  all  they  that  take  the 
sword  shall  perish  with  the  sword. 

53  Thinkest  thou  that  I  cannot 
now  pray  to  my  Father,  and  he 
shall  presently  give  me  more  than 
twelve  legions  of  *  angels  1 

54  But  how  then  shall  the  scrip- 

a  Ge.9.6.  Eze.35.5,6.  Re.13.10.    b  2  Ki.6.17. 
Da.7.10.  c.4.11. 


were  attacking  Him  that  was  sent  from 
heaven. 

52.  Thy  sicord  into  his  place.  Into 
the  sheatn.  "»  For  all  they  which  take 
the  sword,  &c.  This  passage  is  capa- 
ble of  different  significations.  1st.  They 
who  resist  by  the  sword  the  civil  ma- 
mstrate,  shall  be  punished ;  and  it  is 
dangerous,  therefore,  to  oppose  those 
who  come  with  the  authority  of  the 
civil  ruler.  2d.  These  men,  Jews  and 
Romans,  who  have  taken  the  sword 
against  the  innocent,  shall  perish  by  the 
sword.  God  will  take  vengeance  on 
them.  But,  3d.  The  most  satisfactory 
mterpretation  is  that  which  regards  it  as 
a  caution  10  Peter.  Peter  was  rash. 
Alone  he  had  attacked  the  whole  band. 
Jesus  told  him  tliat  his  unseasonable 
and  imprudent  defence  might  be  the 
occasion  of  liis  own  destruction.  In 
doing  it,  he  would  endanger  his  hfe,  for 
they  who  took  the  sword  perished  by  it. 
This  was  probably  a  proverb,  denoting 
that  they  who  engaged  in  wars  com- 
monly perished  there. 

53.  Thinkest  thou,  &,c.  Jesus  says, 
that  not  only  would  Peter  endanger 
himself,  but  his  resistance  implied  a 
distrust  of  the  protection  of  God,  and 
was  an  improper  resistance  of  his  will. 
If  it  had  been  proper  that  they  should 
be  rescued,  God  could  easily  have  fur- 
nished far  more  efficient  aid  than  that 
of  Peter — a  mighty  host  of  angels. 
^  Twelve  legions.  A  legion  was  a  di- 
vision of  the  Roman  army,  amounting 
to  more  than  six  thousand  men.  See 
Note,  Matt.  viii.  29.  The  number 
twelve  was  mentioned,  perhaps,  in  re- 
ference to  the  number  of  his  apostles, 
and  himself  Judas  being  away,  but 
eleven  disciples  remained.  God  could 
guard  him,  and  each  disciple,  with  a 
legion  of  angels  ;  that  is,  God  could 
efwily  protect  him.  if  he  should  pray  to 
\ht,  and  if  it  was  his  will. 


■  tures  be  fulfilled,  that '  thus  it  mus* 
be"? 

55  In  that  same  hour  said  Jesus 
to  the  multitudes.  Are  ye  come  out, 
as  against  a  thief,  with  swords  and 
staves  for  to  take  me  ]  I  sat  daily 
with  you  teaching  in  the  temple, 
and  ye  laid  no  hold  on  me. 

56  But  all  this  was  done,  that  the 

c  Lu.24.26,46. 

54.  But  how  then  shall  the  scriptures 
he  fulfilled,  &lc.  That  is,  the  scriptures 
which  foretold  of  his  dying  for  the  world. 
In  some  way  that  must  be  accomplished ; 
and  the  time  had  come  when,  having 
finished  the  work  which  the  Father 
gave  him  to  do,  it  was  proper  that  he 
should  submit  to  a  cruel  death.  This 
was  said  doubtless  to  comfort  Ids  dis- 
ciples ;  to  show  them  that  his  death 
was  not  a  matter  of  surprise  or  disap- 
pointment to  him  ;  and  that  they,  there 
fore,  should  not  be  ofiended  and  foi 
sake  him. 

55.  Against  a  thief.  Rather,  a  rob- 
ber. This  was  the  manner  in  which 
they  would  have  sought  to  take  a  high- 
wayman of  desperate  character,  and 
armed  to  defend  his  life.  It  adds  not 
a  httle  to  the  depth  of  his  humiliation, 
that  he  consented  to  be  hunted  down 
thus  by  wicked  men,  and  to  be  treated 
as  if  he  had  been  the  worst  of  man- 
kind. If  Daily  with  you  in  the  temple. 
For  many  days  before  the  passover,  as 
recorded  in  the  previous  chapter. 

56.  Scriptures  of  the  prophets.  The 
writings  of  the  prophets,  for  this  is  the 
meaning  of  the  word  scriptures.  He 
alludes  to  those  parts  of  the  prophets 
which  foretold  his  sufferings  and  death. 
IT  Then  all.lhe  disciples,  (Sec.  Overcome 
with  fear,  when  they  saw  their  Master 
actually  taken  ;  alarmed  with  the  ter- 
rific appearance  of  armed  men,  and 
torches  in  a  dark  night ;  and  forgetting 
their  promises  not  to  forsake  him,  they 
all  left  their  Saviour  to  go  alone.  Alas  I 
how  many,  when  attachment  to  Christ 
would  lead  them  to  danger,  leave  him 
and  also  flee  !  Mark  adds,  that  aftei 
the  disciples  had  fled,  a  young  man, 
having  a  linen  cloth  cast  about  nis  na- 
ked body,  attempted  to  follow  him. 
Probably  he  was  the  coner  of  the  gar- 
den, and  a  friend  of  Jesus.  Aroused 
by  the  noise  from  his  repoae,  he  carae 


A.  D.  33.] 


CHAPTER  XXVI. 


31) 


scriptures  "  of  the  prophets   miorht 

be  fulfilled.     Then  all  the  disciples 

forsook  him,  and  fled. 

57  And  *  they  that  had  hold  on 

aGe.3.15.   Ps.22.Ga.    Is.53.    La.4.'20.   Da.9. 
34,26.   Zcc.13.7.  Ac.1.16. 


to  defend  the  Saviour.  He  cast,  in  his 
hurry,  a  garment  at  hand  round  his 
body,  and  carne  to  him.  The  young 
men  among  the  Romans  and  Jews  at- 
tempted to  -secure  him  also ;  but  he 
escaped  from  them,  and  fled.  See  Note 
on  Mark  xiv.  50,  51. 

57 — 75.  The  trial  of  our  Lord  before 
the  council,  and  the  denial  of  Peter  hap- 
pening at  the  same  tiine,  might  be  re- 
lated one  before  the  other,  according  to 
the  evangelists'  pleasure.  Accordingly, 
Matthew  and  Mark  relate  the  trial  first, 
and  Peter's  denial  afterwards ;  Luke 
mentions  the  denial  first,  and  John  has 
probably  observed  the  natural  order. 
The  parallel  places  are  recorded  in 
Mark  xiv.  53 — 72 ;  Luke  xxii.  54 — 71 ; 
and  John  xviii.  13 — 27. 

57.  To  Caiaphas.  John  says,  that 
they  led  him  first  to  Annas,  the  father- 
in-law  of  Caiaphas.  This  was  done, 
probably,  as  a  mark  of  respect,  he  hav- 
ing been  high  priest,  and,  perhaps,  dis- 
tinguished for  prudence,  and  capable  of 
advising  his  son-in-law  in  a  difficult 
case ;  and  the  Saviour  was  detained 
there  probably  until  the  chief  priests 
and  elders  were  assembled.  If  The  high 
priest.  Note,  Matt.  xxvi.  3.  John  says 
he  was  high  priest  for  that  year.  An- 
nas had  been  high  priest  some  years 
before.  In  the  time  of  our  Saviour  the 
office  was  frequently  changed  by  the 
civil  ruler.  This  Cauaphas  had  prophe- 
sied that  it  was  expedient  that  one 
should  die  for  the  people.  Note,  John 
xi.  49,  50.  ^  The  scribes  and  elders. 
The  men  composing  the  great  council 
of  the  nation  or  sanhedrim.  Note, 
Matt.  V.  22.  It  is  not  probable  that 
they  could  be  immediately  assembled, 
and  some  part  of  the  transaction  re- 
specting the  denial  of  Peter  probably 
took  place  while  they  were  collecting, 

58.  Peter  followed  afar  off.  By  this 
he  evinced  two  things :  1st.  Real  at- 
tachment to  his  Master  ;  a  desire  to  be 
near  him,  and  to  witness  his  trial.  2d. 
Feai  respecting  his  personal  safety.  He 
therefore  kept  so  far  off"  as  to  be  out  of 
danger,  and  yet  so  near  as  that  he  might 


Jesus  led  him  away  to  Caiaphas  the 
high  priest,  where  the  scribes  and 
the  elders  were  assembled. 

58  But   Peter  followed  him  afai 

b  Mar.]4.53,&c.    Lu.22.54.&c.    Jno.18.12, 
&c. 


witness  the  transactions  respecting  his 
Master.  Perhaps  he  expected  to  be  lost 
and  unobserved  in  the  crowd.  Many, 
in  this,  imitate  Peter.  They  are  afraid 
to  follow  the  Saviour  closely.  They 
fear  danger,  ridicule,  or  persecution. 
They  follow  him  —  but  it  is  at  a  great 
distance  ;  so  far  that  it  is  difficult  to 
discern  that  they  are  in  the  train,  and 
are  his  friends  at  all.  Religion  requires 
us  to  be  near  to  Christ.  We  may  men 
sure  our  piety  by  our  desire  to  be  with 
him ;  to  be  like  him  ;  and  by  our  will- 
ingness to  follow  him  always  —  through 
trials,  contempt,  persecution,  and  death. 
John  says,  that  another  disciple  went 
with  Peter.  By  that  other  disciple  is 
commonly  supposed,  as  he  did  not 
mention  his  name,  that  he  meant  him 
self  He  was  acquainted  with  the  high 
priest,  and  went  immediately  into  the 
hall.  IT  U7U0  the  high  priesfs  palace. 
The  word  rendered  palace,  means  ra- 
ther the  hall,  or  middle  court  or  area  of 
his  house.  It  was  situated  in  the  cen- 
tre of  the  palace,  and  was  commonly 
uncovered.  See  Note,  and  plan  of  a 
house,  in  Matt.  ix.  1 — 8.  ^  And  went 
in.  John  informs  us  that  he  did  not  go 
immediately  in.  But  the  other  disciple, 
being  known  to  the  high  priest,  went  in 
first,  while  Peter  remained  at  the  gate, 
or  entrance.  The  other  disciple  then 
went  out,  and  brought  in  Peter.  Mat- 
thew, Mark,  and  Luke  have  omitted 
this  circumstance.  John  recorded  it, 
probably,  because  they  had  omitted  it, 
and  because  he  was  the  "other  disci- 
ple" concerned  in  it.  ^  Sat  with  the 
servants  to  see  the  end.  That  is,  the 
end  of  the  trial ;  or  to  see  how  it  would 
go  with  his  Master.  The  other  evan- 
gelists say  that  he  stood  with  the  ser- 
vants warmintj  himself  John  says,  il 
being  cold,  tney  had  made  a  fire  of 
coals,  and  warmed  themselves.  It  was 
then  probably  not  far  from  midnight. 
The  place  where  they  were  was  unco- 
vered ;  and  travellers  sav,  that  though 
the  daijs  are  warm  in  Jude;:  at  that  sea- 
son of  the  year,  yet  that  the  nights  are 
often  uncomfortably  cold.      Thia   fir« 


%12 


MATTHEW. 


[A.D.33, 


iff,  unto  the  high  friest  s  palace,  and 
went  in,  and  sat  with  the  servants, 
0  see  the  end. 

.59  Now  the  chief  priests  and 
elders,  and  all  the  council,  sought 
"alse  witness  against  Jesus,  to  put 
aim  to  death  ; 

60  But  found  none  ;  yea,  though 
many  false  witnesses  came,  yei  found 
they  none.  At  the  "  last  came  two 
false  witnesses, 

a  Ps.27.12.  35.1]. 


was  made  in  the  hall.  (Luke.)  The 
fire  was  not  in  a  Jlreplace,  as  we  com- 
monly suppose,  but  was  probably  made 
of  coals  laid  on  the  pavement.  At  this 
place  and  time  was  Peter's  first  denial 
of  his  Lord,  as  is  recorded  afterwards. 
See  ver.  G9. 

59.  False  witnesses.  Witnesses  that 
would  accuse  him  of  crime;  of  viola- 
tion of  the  laws  of  the  land  or  of  God. 
We  are  not  to  suppose  that  they  wished 
them  to  be /aZse  witnesses.  They  were 
indifferent,  probably,  whether  they  were 
true  or  false,  if  they  could  succeed  in 
condemning  him.  The  evangelist  calls 
it  false  testimony.  Before  these  wit- 
nesses were  sought,  wo  learn  from 
John  (xviii.  19 — 23)  that  the  high  priest 
asked  Jesus  of  his  disciples,  and  his 
doctrine.  Jesus  replied,  that  he  had 
taught  openly  in  the  temple,  and  in  se- 
cret had  said  nothing ;  that  is,  he  had 
no  secret  doctrines  which  he  had  not 
been  willing  openly  to  teach,  and  he  re- 
ferred them  to  those  who  had  heard 
him.  In  a  firm,  dignified  manner  he 
put  himself  on  trial,  and  insisted  on  his 
rights.  "  If  I  have  spoken  evil,  bear 
witness  of  the  evil,  but  if  well,  why 
smitest  thou  me  ?"  This  conversation 
took  place  probably  before  the  council 
was  assembled,  and  during  this  time 
the  denials  by  Peter  occurred.  Luke 
informs  us  (xxii.  66),  that  the  council 
came  together  as  soon  as  it  was  day ; 
that  is,  probably  near  the  mrrning,  or 
not  far  from  break  of  day  —  after  Peter 
had  denied  him,  and  gone  out. 

60.  Found  none.  That  is,  they  found 
none  on  whose  testimony  they  could 
with  any  show  of  reason  convict  him. 
The  reason  was,  as  Mark  says  (xiv.  56), 
that  "their  witnesses  ajireed  not  to- 
irethsr."      They  differed  about   facts. 


61  And  said,  This  fellow  said,  * 
I  am  able  to  destroy  the  temple  of 
God,  and  to  build  it  in  three  days. 

62  And  the  high  priest  arose,  and 
said  unto  him,  Answerest  thou  no- 
thing 1  What  is  it  which  these  wit- 
ness against  thee  1 

63  But  "^  Jesus   held  his  peace. 

And  the  high  priest  answered  and 

said  unto  him,  I  adjure  •*  thee  by  the 

living  God,  that  thou  tell  us  whe- 

b  Jno.2.19-21.  c  Is.53.7.  c.27.12,14.  d  1 
Sa. 14.26,28.      lKi.22.16. 


times,  and  circumstances,  as  all  false 
witnesses  do.  Two  witnesses  were  re- 
quired by  their  law,  and  they  did  not 
dare  to  condemn  him  without  conform- 
ing, in  appearance  at  least,  to  the  re- 
quirements of  the  law. 

61.  And  said,  This  fellow  said,  &c, 
Mark  has  recorded  this  testimony  dif- 
ferently. According  to  him.  they  said, 
"  We  heard  him  say,  I  will  destroy  thia 
temple  that  is  made  with  hands,  and 
within  three  days  I  will  build  another 
made  without  hands."  Probably  both 
forms  of  giving  in  the  testimony  were 
used  on  the  trial,  and  Matthew  has  re 
corded  it  as  it  was  given  at  one  time, 
and  Mark  at  another ;  so  that  there  is 
no  contradiction.  Mark  adds,  "but 
neither  so  did  their  witnesses  agree  to- 
gether." That  which  they  attempted 
to  accuse  him  of,  is  what  he  had  said 
respecting  his  body,  and  their  destroy- 
ing it.  John  ii.  19.  "  Destroy  this  tem- 
ple, and  in  three  days  I  will  raise  it 
up."  This  he  spoke  of  his  body  ;  they 
perverted  it,  endeavoring  to  show  that 
he  meant  the  temple  at  Jerusalem. 
They  neither  stated  it  as  it  was,  nor  did 
they  state  correctly  its  meairing :  nor 
did  they  agree  about  the  words  used. 
It  was,  therefore,  very  little  to  their 
purpose. 

62,  63.  Jesus  held  his  peace.  Was 
silent.  He  knew  that  the  evidence  did 
not  even  appear  to  amount  to  any  thing 
worth  a  reply.  lie  knew  that  they 
were  aware  of  that,  and  that  feeling 
that,  the  high  priest  attempted  to  draw 
something  from  him,  on  which  they 
could  condemn  him.  IT  I  adjure  Iheeby 
the  Uvins^  God.  I  put  thee  upon  thy 
oath  before  God.  This  was  the  usr.al 
form  of  putting  an  oath  among  iha 
Jews.     It  unplies  calling  God  to  %rii 


A.  D.  33.] 


CHAPTER  XXV i. 


318 


ther  thou  be  the  Christ,  <•  the  Son 

of  God. 

64  Jesus   saith  unto  him,  Thou 

hast  said  :  nevertheless  I  say  unto 

you,  Hereafter  *  shall    ye  see  the 

o  c.lG.lG.   Jno.1.34.      b  Da.7.13.   Jno.1.51. 
lTli.4.10.   Ue.1.7. 


ness  the  truth  of  what  was  said.  The 
law  reaoecting  witnesses  also  made  it  a 
vioiJinon  of  an  oath  to  conceal  any  part 
of  the  truth ;  and  though  our  Saviour 
might  have  felt  that  such  a  question, 
put  in  such  a  manner,  was  very  im- 
proper, or  was  unlawful,  yet  he  also 
knew  that  to  be  silent  would  be  con- 
strued into  a  denial  of  his  being  the 
Christ.  The  question  was  probably 
put  in  anger.  They  had  utterly  failed 
in  their  proof  They  had  no  way  left 
to  accomplish  their  purpose  of  con- 
demning him,  but  to  draw  it  from  his 
own  lips.  This  cunning  question  was 
therefore  proposed.  The  difliculty  of 
the  question  consisted  in  this ;  If  he 
confessed  that  he  was  the  Son  of  God, 
tliey  stood  ready  to  condemn  him  for 
blasphemy.  If  he  detiied  it.  they  were 
prepared  to  condemn  him  for  being  an 
impostor,  for  deluding  the  people  under 
the  pretence  of  being  the  Messiah. 
IT  The  livins  God.  Jehovah  is  called 
the  living  6od.  in  opposition  to  idols, 
which  were  without  life.  ^  The  Christ. 
The  Messiah,  the  Anointed.  Note, 
Matt.  i.  1.  IT  The  Son  of  God.  The 
Jews  uniformly  expected  that  the  Mes- 
siah would  be  the  Son  of  God.  In 
their  view  it  denoted  also  that  he  would 
be  divine,  or  equal  to  the  Father.  John 
X.  31 — 36.  To  claim  that  title  was, 
therefore,  in  their  view,  blasphemy;  and 
as  they  had  determined  betorehand,  in 
their  own  minds,  that  he  was  not  the 
Messiah,  they  were  ready  at  once  to 
accuse  him  of  blasphemy. 

G4.  Thou  hast  said.  This  is  a  form 
of  assenting  or  affirming.  Thou  hast 
said  the  truth ;  or,  as  Luke  (xxii.  70) 
has  it,  "  Ye  say  that  I  am."  This  was 
not,  however,  said  immediately.  Before 
Jesus  acknowledged  himself  to  be  the 
Messiah,  he  said  to  them  (Luke  x.xii. 
67,  66,  69,)  "  If  I  tell  you  ye  vnll  not 
believe,  and  if  I  ask  you'" — i.  e.  propose 
the  proofs  of  my  mission,  and  require 
you  to  give  your  opinion  of  them — "  ye 
will  not  aiswer  me,  nor  let  me  go." 
'  Nevertheless.  This  word  should 
27 


Son  of  man  sitting  on  the  right, 
hand  '  of  power,  and  coming  in  the 
clouds  of  heaven. 

65  Then  the  high  priest  rent  his 
clothes,    saying,   He   hath   spoken 


cPs.llO.].  Ac.7.55. 


have  been  translated  moreover,  or  fur. 
thermore.  What  follows  is  designed  to 
explain  and  give  confirmation  to  what 
he  had  said.  ^  Sitting  on  the  ri^ht  haTid 
of  power.  That  is,  of  God,  called  hero 
the  Power  ;  equivalent  to  the  Mighty, 
or  the  Almighty.  It  denotes  dignity 
and  majesty,  for  to  sit  at  the  right  nand 
of  a  prince  was  the  chief  place  of  honor. 
See  Note,  Matt.  xx.  2L  IT  Coming  in 
the  clouds  of  heaven.  See  Note,  Matt, 
x.xiv.,  x.w.  The  meaning  of  this  is, 
you  shall  see  the  sign  from  heaven 
which  you  have  so  often  demanded  ; 
even  the  Messiah  returning  himself  as 
the  sig7i,  with  great  glory,  to  destroy 
your  city,  and  to  judge  the  world. 

65.  Then  the  high  priest  rent  his 
clothes.  The  Jews  were  accustomed  to 
rend  their  clothes,  as  a  token  of  grief. 
This  was  done  often  as  a  matter  of 
form,  and  consisted  in  tearing  a  par- 
ticular part  of  the  garment  reserved  for 
this  purpose.  It  was  not  lawful  for  the 
high  priest  to  rend  his  clothes.  Lev.  x, 
6 ;  xxi.  10.  By  that  was  probably  in- 
tended the  robes  of  his  priestly  office. 
The  garment  which  he  now  rent  was 
probably  his  ordinary  garment,  or  the 
garments  which  he  wore  as  president 
of  the  sanhedrim — not  those  in  which 
he  officiated  as  high  priest  in  the  things 
of  religion.  This  was  done  on  this  oc- 
casion to  denote  the  great  grief  of  the 
high  priest  that  so  great  a  sin  as  blas- 
phemy had  been  committed  in  his  pre- 
sence. IT  He  hath  spoken  blasphemy. 
That  is,  he  has,  under  oath,  arrogated 
to  himself  what  belongs  to  God.  In 
claiming  to  be  the  Messiah  ;  in  assert- 
ing that  he  was  the  Son  of  God,  and 
therefore  equal  in  dignity  with  the  Fa- 
ther; and  that  he  would  yet  sit  at  his 
right  hand ;  he  has  claimed  what  be- 
longs to  no  man,  and  wha*  lo  therefore 
an  invasion  of  the  divine  prerogative. 
If  he  had  not  been  the  Messiah,  the 
charge  would  have  bten  true.  But  the 
question  was  whether  he  had  not  given 
evidence  that  he  was  the  Messiah,  and 
that    therefore  his   claims  wore   juat 


514 


blasphemy ;  what  further  need  have 
we  of  witnesses  !  behold,  now  ye 
have  heard  his  blasphemy. 

66  What  think  ye  ]  They  an- 
swered and  said,  He  is  guilty  of 
death. » 

67  Then  *  did    they  spit  in  his 

aLe.24.16.  Jno.19.7.      6  Is.50.6. 


MATTHEW.  [A.  D.  33. 

face,  and  buffetod  him  ;  and  others 
smote  him  with  '  the  palms  of  theii 
hands, 

68  Saying,  Prophesy  vinto  us, 
thou  Christ,  who  is  he  that  smote 
thee? 

69  Now '  Peter  sat  without  in  the 

1  or,  rods,  c  Mar.l4.C6,&c.  Lu.'.a.55,&e. 
Jno.l8.16.&;C. 


This  pmnt,  the  only  proper  point  of  in- 
quiry, they  never  examined.  They 
assumed  that  he  was  an  impostor;  and 
that  point  being  assumed,  every  thing 
hke  a  pretension  to  bein^  the  Messiah 
was,  in  their  view,  proof  that  he  deserv- 
ed to  die. 

66.  What  thinJc  ye?  What  is  your 
opinion  1  What  sentence  do  you,  pro- 
nounce ?  As  president  of  the  sanhe- 
drim he  dt'manded  their  judgment.  IT 
He  is  guilty  of  aeath.  This  was  the 
form  wnich  was  used  when  a  criminal 
was  condemned  to  die.  The  meaning 
IS,  he  is  found  guihy  of  a  crime  to 
which  the  law  annexes  death.  This 
sentence  was  used  before  the  Jews  be- 
came subject  to  the  Romans,  when 
they  had  the  power  of  inflicting  death. 
After  they  were  subject  to  the  Ro- 
mans, though  the  power  of  inflicting 
capital  punishment  was  taken  away, 
yet  they  retained  the  form,  when  they 
expressed  their  opinion  of  the  guiU  of 
an  offender.  The  law  under  which  they 
condemned  him  was  that  recorded  in 
Lev.  xxiv.  10 — 16,  which  sentenced 
him  that  was  guilty  of  blasphemy  to 
death  by  stoning.  The  chief  priests, 
however,  were  unwiUing  to  excite  a 
popular  tumult  by  stoning  him,  and 
they  therefore  consulted  to  deliver  him 
to  the  Romans  to  be  crucified,  under 
the  authority  of  the  Roman  name,  and 
thus  to  prevent  any  excitement  among 
the  people. 

67.  They  spit  in  his  face.  This, 
among  the  Jews,  as  among  us,  was 
significant  of  the  highest  contempt  and 
insult.  Num.  xu.  14.  Isa.  1. 6.  Job 
XXX.  10.  IT  And  buffeted  him.  That  is, 
they  struck  him  with  their  hands  closed, 
or  with  the  fist.  ^  Others  smote  him 
vilh  the  palms  of  their  hands.  The  word 
used  in  the  original  here  means  literally 
to  strike  with  rods.  It  also  means  to 
strike  the  mouth  with  the  open  hand,  as 
if  to  prevent  a  person's  speaking,  or  to 


evince  abhorrence  of  what  he  had  spo 
ken. 

68.  Saying,  Prophesy  unto  us,  &c. 
Mark  informs  us  that  before  they  said 
this  they  had  bhndfolded  him.  Having 
prevented  his  seeing,  they  ridiculed  his 
pretensions  of  being  the  Messiah.  If 
he  was  the  Christ,  they  supposed  he 
could  tell  who  smote  him.  As  he  bore 
it  patiently,  and  did  not  answer,  they 
doubtless  supposed  they  had  discovered 
another  reason  to  think  he  was  an  im- 
postor. The  word  prophesy  does  not 
mean  only  to  foretell  future  events — 
although  that  is  the  proper  meaning  of 
the  word  ;  but  also  to  declare  any  thing 
that  is  unknown,  or  any  thing  which 
cannot  be  known  by  natural  know- 
ledge, or  witJiout  revelation.  Luke 
adds,  "  And  many  other  things  blas- 
phemously spake  they  against  him." 
There  is  something  very  remarkable  in 
this  expression.  They  had  charged  him 
with  blasphemy  in  claiming  to  be  the 
Son  of  God.  This  charge  they  were 
not  able  to  prove.  But  the  evangelist 
fixes  the  charge  of  blasphemy  on  them, 
because  he  really  was  the  Son  of  God, 
and  they  denied  it. 

69.  Norv  Peter  sat  without  in  the  pa- 
lace. Mark  says  the  first  denial  took 
place  while  Peter  was  "  beneath  in  the 
palace."  This  poZoce  was  the  laree  hall 
or  court  belonging  to  the  residence  of 
the  high  priest  The  part  of  it  where 
Jesus  and  the  council  were  was  elevat- 
ed, probably,  above  the  rest,  for  a  tri- 
bunal. Peter  was  beneath,  or  in  the 
lower  part  of  the  hall,  with  the  servants, 
at  the  fire.  Yet,  as  Matthew  says,  he 
sat  without  in  the  palace  —  i.  e.  out  of 
the  palace  where  they  were  trying  Je- 
sus— to  wit,  in  the  lower  part  of  tne 
hall  with  the  servants — both  narratives 
are  therefore  consistent.  ^  And  a  dam- 
sel came  unto  him  John  (xvui.  17,) 
sa>s,  that  this  da  nsel  was  one  th-ti 
kept  the  door.     If  Thou  toatt  aho  viiti 


A..  D.  33.] 


CHAPTEK  XXVI. 


316 


palace  :  and  a  damsel  came  unto 
bim,  sayinor,  Thou  also  wast  with 
Tesus  of  Galilee. 

70  But  he  denied  before  tkemTiW, 
saying,  I  know  not  what  thou  sayest. 

71  And  when  he  was  gone  out 
into  the  porch,  another  maid  saw 
him,  and  said  unto  them  that  were 
there.  This  fellow  was  also  with 
Jesus  of  Nazareth. 


Jesus  of  Galilee.  Probably  she  sus- 
pected nim  from  his  being  in  company 
wiih  John.  This  was  in  tiie  early  part 
of  the  trial  of  Jesus. 

70.  But  he  denied  before  them  all, 
&c.  Ha  denied  that  he  was  a  disciple  ; 
he  denied  that  he  knew  Jesus  ;  he  de- 
nied (Mark)  that  he  understood  what 
was  meant — i.  e.  he  did  not  see  any 
reason  why  this  question  was  asked. 
All  this  was  palpable  falsehood  ;  and 
Peter  inust  have  known  that  it  was 
such.  This  is  remarkable,  because 
Peter  had  just  before  been  so  confident. 
It  is  more  remarkable,  because  the 
edge  of  the  charge  was  taken  ofl'by  the 
insinuation  that  John  was  known  to  be 
a  disciple — thou  also  wast  with  Jesus 
of  Galilee. 

71.  When  he  was  gone  out  into  the 
porch.  The  entrance,  or  the  small 
apartment  between  the  outer  door  and 
the  large  hall  in  the  centre  of  the  build- 
ing. See  plan  of  a  house,  Note,  Matt, 
ix.  1 — S.  Peter  was  embarrassed  and 
confused  by  the  question ;  and  to  save 
his  confusion  from  attracting  notice,  he 
went  away  from  the  fire  into  the  porch, 
where  he  e.xpected  to  be  unobserved. 
Yet  in  vain.  By  the  very  movement 
to  avoid  detection,  he  came  into  contact 
with  another  who  knew  him,  and  re- 
peated the  charge.  How  clearly  does 
it  prove  that  our  Lord  was  omniscient, 
(hat  all  these  things  were  foreseen ! 
IT  Another  maid  saw  him.  Mark  simply 
says  that  a  maid  saw  him.  From  Luke 
it  would  appear  that  a  man  spoke  to  him. 
Luke  x.xii.  58.  The  truth  probably  is, 
that  both  were  done.  When  he  first 
went  out,  a  maid  charged  him  with 
bemg  a  follower  of  Jesus.  He  was 
probably  there  a  considerable  time. 
To  this  charge  he  might  have  been  si- 
ent,  thinking,  perhaps,  that  he  was 
concealed,  and  there  was  no  need  of 
denying   Jesus  then.     Yet  it  is  very 


7'2  And  again  he  denied  with  an 
oath,  I  do  not  know  the  man. 

73  And  after  a  while  came  uii'vQ 
him  they  that  stood  by,  and  said  to 
Peter,  Surely  thou  also  art  one  sf 
them ;  for  thy  speech  bewrayet!) 
thee. 

74  Then  began  he  to  curse  and  to 
swear,  saying,  I  know  not  the  man^ 
And  immediately  the  cock  crew. 


likely  that  the  charge  would  be  repeated. 
A  man  also  might  have  repeated  it ;  and 
Peter,  irritated,  provoked,  perhaps 
thinking  that  he  was  in  danger,  then 
denied  his  Master  the  second  time 
This  denial  was  in  a  stronger  manner, 
and  with  an  oath.  While  in  the  porch, 
Mark  says,  the  cock  crew  ;  that  is, 
the  first  crowing,  or  not  far  from  mid- 
night. 

73.  And  after  a  vMle.  That  is,  about 
an  hour  after.  (Luke.)  Peter,  by  this 
time,  had  returned  into  the  palace  oi 
hall,  and  stood  warming  himself  by  the 
fire.  John  xviii.  25.  1l  Thy  speech  he- 
wrayeth  thee.  Your  language  makes  it 
manifest  that  you  are  ol  his  company 
That  is,  as  Mark  adds,  he  was  a  Gali- 
lean ;  and  in  this  way  his  speech  be- 
trayed him.  It  is  probable  that  the 
Galileans  were  distinguished  for  some 
pecuharity  of  pronunciation,  perhaps 
some  peculiar  rusticity  or  coarseness  in 
their  manner  of  speaking,  that  distin 
guished  them  from  tlie  refinement  of 
the  capital,  Jerusalem.  This  charge, 
John  says  (xviii.  2(i),  was  supported  by 
the  express  affirmation  of  a  kinsman  of 
Malchus,  the  servant  of  the  high  priest, 
that  he  had  seen  him  in  the  garden. 

74.  Theji  began  he  to  curse,  &c. 
Peter  was  now  irritated  beyond  endu- 
rance. He  could  no  longer  resist  the 
evidence  that  he  was  known.  It  had 
been  repeatedly  charged  on  him.  His 
language  had  betrayed  him,  and  there 
was  a  positive  witness  who  had  seen 
him.  He  fell  it  necessary,  therefore, 
to  be  still  more  decided  ;  and  he  accord- 
ingly added  to  the  sin  of  denying  his 
Lord,  the  deep  aggravation  of  profane 
cursing  and  swearing  ;  affirming  whr- 
he  must  have  known  was  false,  that  hi 
knew  not  the  man.  Immediately  tlici. 
the  cock  crew;  that  is,  the  seconi'. 
crowing,  or  not  far  from  three  ui  tt' 
morning. 


316 


MATTHEW. 


[A.  D.  3Sk 


lb  And  Peter  remembered  the  " 
word  of  Jesus,  which  said  unto  him, 
3ver.34.   Lu.'22.31-34. 


75.  And  Peter  remembered  the  words 
)f  Jesus,  &c.  Luke  has  mentioned  a 
beautiful  and  touching  circumstance 
omitted  by  the  other  evangehsts,  that 
ivhen  the  cock  crew,  Jesus  turned  and 
'ooked  upon  Peter,  and  that  then  he  re- 
membered his  words.  They  were  in 
the  same  room — Jesus  at  the  upper  end 
of  the  hall,  elevated  for  a  tribunal,  and 
Peter  below  with  the  servants;  so  that 
Jesus  could  look  down  upon  Peter 
standing  near  the  fire.  By  a  tender  and 
compassionate  look — a  single  glance  of 
his  eye — the  injured  Saviour  brought  to 
remeinbrance  all  Peter's  promises,  his 
own  predictions,  and  the  great  guilt  of 
the  disciple  ;  he  overwhelmed  him  with 
the  remembrance  of  his  sin,  and  pierced 
his  heart  through  with  many  sorrows. 
The  consciousness  of  deep  and  awful 
guilt  rushed  over  Peter's  soul ;  he  t]ew 
from  the  palace,  he  went  alone  in  the 
darkness  of  the  night,  and  wept  hilterhj. 

The  fall  of  Peter  is  one  of  the  most 
melancholy  instances  of  depravity  ever 
committed  in  our  world.  But  a  little 
while  before  so  confident ;  seated  at  the 
table  of  the  Lord ;  ,  distinguished, 
throughout  the  ministry  of  Christ,  with 
peculiar  favors  ;  cautioned  against  this 
very  thing  ;  yet  so  soon  denying  him, 
forgetting  his  promises,  and  profanely 
calling  on  God  to  witness  what  he  knew 
to  be  false,  that  he  did  not  hrww  him  ! 
Had  it  been  but  once,  it  would  have 
been  awful  guilt — guilt  deeply  piercing 
the  Redeemer's  soul  in  the  day  of  trial ; 
but  it  was  three  times  repeated,  and  at 
last  with  profane  cursing  and  swearing. 
Yet  while  we  weep  over  Peter's  fall, 
and  seek  not  to  palhate  his  crime,  we 
should  draw  from  it  important  practical 
uses:  1st.  The  danger  of  self-confi- 
dence. He  that  thinketh  he  standeth 
should  take  heed  lest  he  fall.  True 
Christian  confidence  is  that  which  relies 
on  God  for  strength,  and  feels  safety 
only  in  the  belief  that  He  is  able  and 
willing  to  keep  from  temptation.  2d. 
The  highest  favors,  the  most  exalted 
privileges,  do  not  secure  us  from  the 
danger  of  falling  into  sin.  Few  men 
Here  ever  so  highly  favored  as  Peter ; 
lew  ever  so  dreadfully  departed  from 
the   Saviour,    and   brought   so  deep  a 


Before  the  cock  crow,  thou  shah 
deny  me  thriep.  Aad  he  went  out, 
and  wept  bitterly.. 


scandal  on  religion.  3d.  When  a  man 
be/r.-irrs  to  sin,  hia  tall  from  one  act  to 
another  is  easy — perhaps  almost  certain. 
At  first  Peter's  sin  was  only  simple 
denial ;  then  it  incroused  to  more  vio- 
lent affirmation,  and  ended  with  open 
profaneness.  tJo  die  downward  road 
of  crime  is  easy.  When  sin  is  once  in- 
dulged, the  way  is  open  for  a  whole 
deiuge  of  crime  ;  nor  is  the  course  easily 
stayed  till  the  soul  is  overwhelmed  in 
awfnl  guilt.  4lli.  True  repentance  is 
deep,  thorough,  bitter.  Peter  wept 
bitterly.  It  was  sincere  sorrow — sor- 
row proportioned  to  the  nature  of  the 
ofi'ence  he  had  committed.  5th.  A  look 
from  Jesus — a  look  of  mingled  affec- 
tion, pity,  and  reproof — produces  bittet 
sorrow  for  sin.  Him  we  injure  by  ou; 
crimes  ;  and  his  tender  look,  when  wc 
err,  pierces  the  soul  through  with  many 
sorrows,  opens  fountains  of  tears  in  the 
bosom,  and  leads  us  to  weep  with  bit- 
terness over  our  transgressions.  6th. 
When  we  sin — when  we  fall  into  temp- 
tation—  let  us  retire  from  the  world,, 
seek  the  place  of  solitude,  and  pour  out 
our  sorrows  before  God.  He  will  mark 
our  groans  ;  he  will  hear  our  sighs  ;  he 
will  pity  his  children ;  and  he  will  re 
ceive  them,  like  weeping  Peter,  to  his 
arms  again.  7th.  Real  Christians  may 
be  suffered  to  go  far  astray.  To  show 
them  their  weakness,  to  check  self-con- 
fidence, and  to  produce  dependence  on 
Jesus  Christ,  they  may  be  able  to  show 
how  weak,  and  feeble,  and  rash  they 
are.  Peter  was  a  real  believer.  Jesus 
had  prayed  for  him  that  his  faith  should 
fail  not.  Luke  xxii.  32.  Jesus  was 
always  heard  in  his  prayer.  John  xi.  42. 
He  was  heard,  therefore,  then.  Peter's 
faith  did  not  fail ;  that  is,  his  belief  in 
Jesus,  his  real  piety,  his  tr%t.e  attach- 
ment to  Jesus.  He  knew,  during  the 
whole  transaction,  that  Jesus  was  the 
Messiah,  and  that  he  himself  was  well 
acquainted  with  him.  But  he  was  suf- 
fered to  declare  that  which  he  knew 
was  not  true.  And  in  this  consisted 
his  sin.  Yet,  8th.  Though  a  Christian 
7nfiy  be  sufiered  to  go  astray — may  fall 
into  sin — yet  he  who  should,  from  this 
example  of  Peter,  think  he  might  law- 
fully do  it ;  or  who  should  resolve  to  do 


A.  D.  33.] 


CHAPTER  XXVn, 


817 


W 


CHAPTER.  XXVH. 

HEN  the  morning  was  come, 
all  the  chief  priests  and  el- 


it,  thinking  that  he  might,  hke  Peter, 
weep  and  repent ;  would  give  evidence 
that  he  knew  nothing  of  the  grace  of 
God.  He  that  resolves  to  sin  under  the 
expectation  of  repenting  hereafter,  cati- 
not  be  a  Ckristian. 

It  is  wurthy  of  further  remark,  that 
the  fact  that  the  fall  of  Peter  is  recorded 
by  all  the  evangelists  is  high  proof  of 
their  hcnesty.  They  were  willing  to 
tell  the  truth  as  it  was  ;  to  conceal  no 
fact  even  if  it  made  much  against  them- 
selves, and  to  make  mention  of  their 
own  faults  without  attempting  to  appear 
to  be  better  than  they  were.  And  it  is 
worthy  of  special  observation,  that 
Mark  has  recorded  this  with  all  the 
circumstances  of  aggravation,  perhaps 
even  more  so  than  the  others.  Yet,  by 
the  universal  belief  of  antiquity,  the 
Gospel  of  Mark  was  written  under  Pe- 
ter's direction,  and  every  part  of  it  sub- 
mitted to  him  for  examination.  Higher 
proof  of  the  ho?iesty  and  candor  of  the 
evangelists  could  not  be  demanded. 

CHAPTER  XXVn. 

1,  2.  Jesus  is  brought  before  Pilate. 
See  also  Mark  xvi.  1 ;  Luke  xxiii.  1 ; 
John  xviii.  28. 

1.  Whe7i  the  morning  v;as  come.  This 
was  not  long  after  he  had  been  con- 
demned by  the  sanhedrim.  Peter's 
last  denial  was  probably  not  far  from 
three  o'clock,  or  near  the  break  of  day. 
As  soon  as  it  was  light,  they  consulted 
together  for  the  purpose  of  taking  his 
life.  The  sun  rose  at  that  season  of 
the  year,  in  Judea,  not  far  from  five 
o'clnck  ;  and  the  time  when  they  as- 
sembled was  not  long  after  Peter's  de- 
nial. H  The  chief  priests — took  counsel. 
They  had  agreed  that  he  deserved  to 
die,  on  a  charge  of  blasphemy.  Yet 
they  did  not  dare  to  put  him  to  death 
by  stoning,  as  they  did  afterwards  Ste- 
phen (Acts  vii.),  and  as  the  law  com- 
manded in  case  of  blasphemy,  for  they 
feared  the  people.  They  therefore  co7i- 
rulted,  or  took  counsel  together,  to  de- 
termine on  what  pretence  they  could 
deliver  him  to  the  Roman  emperor,  or 
to  fix  some  charge  of  a  civil  nature,  by 
which  Pilate  might  be  induced  to  con 
27* 


ders   of  the  people    ook  coursel 
against  Jesus  to  put  him  to  death. 
2  And  when  they  had  bound  him 
a  Ps.2.2. 

demn  him.  The  charge  w'nich  thej 
fixed  on  was  not  that  on  which  thex 
had  tried  him,  and  on  which  they  had 
determined  he  ought  to  die  (ch.  xxvi. 
66  ;)  but  that  of  perverting  the  nation, 
and  of  forbidding  to-give  tribute  to  CcB' 
sar.  Luke  x.xiii.  2.  On  this  accusa- 
tion, if  made  out,  they  supposed  Pilate 
could  be  mduced  to  condemn  Jesus. 
On  a  charge  of  blasphemy  they  knew 
he  could  not,  as  that  was  not  an  ofi^nce 
against  the  Roman  laws,  and  over 
which,  therefore,  Pilate  claimed  no 
jurisdiction.  "^  To  put  him  to  death. 
To  devise  some  way  by  which  he 
might  be  put  to  death  under  the  af 
thority  of  the  Roman  governor. 

2.  And  ivhc7i  they  had  bound  him.  H.> 
was  bound  when  they  took  him  in  the 
garden.  John  xviii.  12.  Probably  when 
he  was  tried  before  the  sanhedrim,  in 
the  palace  of  Caiaphas,  he  had  been 
loosed  from  his  bonds  —  being  there 
surrounded  by  multitudes,  and  sup- 
posed to  be  safe.  As  they  were  about 
to  lead  him  to  another  part  of  the  city 
now,  they  again  bound  him.  The 
binding  consisted,  probably,  in  nothing 
more  than  tying  his  hands.  IT  Pontius 
Pilate,  the  governor.  The  governoi 
appointed  by  the  Romans  over  Judea. 
The  governor  commonly  resided  a' 
Cesarea  ;  but  he  came  up  to  Jerusa 
lem  usually  at  the  great  feasts,  when 
most  of  the  Jews  were  assembled,  to 
administer  justice,  and  to  suppress  tu. 
nnilts  if  any  should  arise.  The  title 
which  Pilate  received  was  that  of  go- 
vernor, or  procurator.  The  duties  of 
the  office  were  chiefly  to  collect  the 
revenues  due  to  the  Roman  emperor, 
and  in  certain  cases  to  administer  jus- 
tice. Pilate  was  appointed  governor  of 
Judea  by  Tiberius,  then  emperor  of 
Rome.  John  says  (xviii.  2S)  that  they 
led  Jesus  from  Caiaphas  to  the  hall  of 
judgment — that  is,  to  the  part  of  the 
pretorium  or  governor's  palace  where 
justice  was  administered.  The  Jews 
did  not,  however,  enter  in  themselves, 
lest  they  should  be  defiled,  but  iJiat 
they  might  eat  the  passover.  In  Numb, 
xix.  22.  it  is  said  that  \^iosoever  touched 
an  unclean  thing  should  be  unclean 


S18 


MATTHEW. 


[A.1)  33 


they  led  him  away,  and  delivered 
him  "  to  Pontius  Pilate  the  governor. 
3  Then  Judas,  which  had  betray- 
ed him,  when  he  saw  that  he  was 
condemned,  repented  himself,  and 
brought  again  the  thirty  pieces  of 
silver  to  the  chief  priests  and  elders, 
a  c.20.19. 


For  this  reason  they  would  not  enter 
into  the  house  of  a  heathen,  lest  they 
should  contract  some  defilement  that 
would  render  them  unfit  to  keep  the 
passover. 

3.  Then  Judas,  when  he  saw  that  he 
wa^  condemned,  repented  himself.  This 
shows  that  Judas  did  not  suppose  that 
the  afl'air  would  have  resulted  in  this 
calamitous  manner.  He  probably  ex- 
pected that  Jesus  would  have  worked 
a  miracle  to  deliver  himself,  and  not 
have  suffered  this  condemnation  to 
come  upon  him.  When  he  saw  him 
taken,  bound,  tried,  and  condemned ; 
when  he  saw  that  all  probability  that 
he  would  deliver  himself  was  taken 
away  ;  he  was  overwhelmed  with  dis- 
appointment, sorrow,  and  remorse  of 
conscience.  The  word  rendered  re- 
pented himself,  it  has  been  observed, 
does  not  of  necessity  denote  a  change 
for  the  better,  but  a7iy  change  of  views 
and  feelings.  Here  it  evidently  means 
no  other  change  than  that  produced  by 
the  horrors  of  a  guilty  conscience,  and 
by  deep  remorse  for  crime  at  its  une.x- 
pected  results.  It  was  not  saving  re- 
pentance. That  leads  to  a  holy  life. 
This  led  to  an  increase  of  crime  in  his 
own  death.  True  repentance  leads  the 
sinner  to  the  Saviour.  This  led  away 
from  the  Saviour  to  the  gallows.  Ju- 
das, if  he  had  been  a  true  penitent, 
would  have  come  the7i  to  Jesus,  con- 
fessed his  crime  at  his  feet,  and  sought 
for  pardon  there.  But,  overwhelmed 
with  remorse,  and  the  conviction  of  vast 
guilt,  he  was  not  willing  to  come  into 
Fiis  presence,  and  added  to  the  crime  of 
n  traitor  that  of  self-murder.  Assur- 
edly such  a  man  could  not  be  a  true 
penitent. 

4.  /  have  sin?ied.  I  have  been  guilty. 
[  have  done  wrong.  H  In  that  I  have 
ielrayed  the  innocent  blood.  That  is.  in 
Dt^in.yiiig  an  innocent  being  to  death. 
Blool  is  put  here  for  life,  or  for  the 
na^.  The  meaning  is,  that  he  knew 
ind  felt  that  Jesus  was  innocent.    This 


4  Saying,  I  have  sinned,  in  that  I 
have  betrayed  the  innocent  blood. 
And  they  said,  What  is  that  to  US'! 
See  thou  to  thai. 

5  And  he  cast  down  the  pieces  of 
silver  in  the  temple,  and  departed, 
and  went  and  hanged  -  himself. 

6  2  Ki  24.4.     e  Ps.55.23.  Vtia  17.23.   Ac.1.18. 

confession  is  a  remai  kable  proof  that 
Jesus  was  innocent.  Judas  had  been 
with  him  three  years.  He  had  seen 
him  in  public  and  private ;  he  had 
heard  his  pubhc  teaching  and  his  pri- 
vate views ;  he  had  seen  him  in  all 
circumstances  ;  and  if  he  liad  done  any 
thing  evil,  or  advanced  any  thing  against 
the  B.oman  emperor,  Judas  was  com- 
petent to  testify  it.  Had  he  known  any 
such  thing,  he  would  have  stated  it. 
He  would  have  appeared  to  vindicate 
himself.  His  testimony,  being  a  disci- 
ple of  Jesus,  would  have  been,  to  the 
cliief  priests,  far  more  valuable  than 
that  of  any  other  man  ;  and  he  might 
not  only  have  escaped  the  horrors  of  a 
troubled  conscience,  and  an  awful  death, 
but  have  looked  for  an  ample  reward. 
That  he  did  not  make  such  a  charge — 
that  he  fully  and  frankly  confessed  that 
Jesus  was  innocent — and  that  he  gave 
up  the  ill-gotten  price  of  treason — is  fuU 
proof,  that,  in  the  belief  of  Judas,  the 
Saviour  was  free  from  crime,  and  even 
the  suspicion  of  crime.  ^  IVhat  is  that 
to  us  ?  This  form  of  speaking  denoted 
that  they  had  nothing  to  do  with  his 
remorse  of  conscience,  and  his  belief 
that  Jesus  was  innocent.  They  had 
secured  what  they  wanted,  the  person 
of  Jesus,  and  they  cared  little  now  for 
the  feelings  of  the  traitor.  —  So  all 
wicked  men,  who  make  use  of  tho 
agency  of  others  for  the  accomplish 
ment  of  crime,  or  the  gratification  of 
passion,  will  care  little  for  the  effect  on 
the  instrumerU.  They  will  soon  cast 
him  off  and  despise  him,  and  in  thou- 
sands of  instances  the  instruments  of 
villany  and  the  panders  to  the  pleasures 
of  others,  are  abandoned  to  remorse, 
wretchedness,  crime,  and  death. 

5.  And  he  cast  dow?i,  &.C.  This  was 
an  evidence  of  his  remorse  of  conscience 
for  his  crime.  His  ill-gotten  gain,  now, 
did  him  no  good.  It  would  not  produce 
relief  to  his  agonized  mind.  He  at- 
tempted, therefore,  to  obtain  r-ilief  by 
tiirowing   back  the  price  o£'   /reason, 


4,  D.  33.] 


CHAPTER  XXVII. 


319 


6  And  the  chief  priests  took  the 
silver  pieces,  and  said,  It  is  not  law- 
ful for  to  put  them  into  the  treasury, 
oecause  it  is  the  price  of  blood. 

But  he  attempted  it  in  vain.  The  con- 
Kciousness  of  guilt  was  fastened  to  his 
soul ;  and  Judas  tbuiul,  as  all  will  tind, 
.hat  to  cast  away  or  abandon  ill-gotten 
wealth  will  not  alleviate  the  guilty  con- 
science. ^  In  the  temple.  It  is  not  qui:e 
certain  what  part  of  the  temple  is  licre 
meant.  .  Some  have  thought  it  was  the 
place  where  the  sanhedrim  was  accus- 
tomed to  sit;  others,  the  treasury; 
others,  the  part  wjierc  the  priests  ofier- 
fld  sacrifirc.  It  is  probable  that  Judas 
cared  htile,  or  thought  little,  to  what 
particular  part  of  the  temple  he  went. 
In  his  deep  remorse  he  hurried  to  the 
temple,  and  probably  cast  the  money 
down  in  the  most  convenient  place,  and 
fied  to  some  situation  where  he  might 
take  his  life.  If  Atid  vnnt  and  hanged 
hims?lf.  The  word  used  in  the  original, 
here,  has  given  rise  to  much  discussion, 
whether  it  means  that  he  was  suffocated 
or  strangled  by  his  great  grief,  or  v,he- 
ther  he  took  his  life  by  suspending  him- 
self. It  is  acknowledged  on  all  hands, 
however,  that  the  latter  is  its  most 
usual  meaning,  and  it  is  certainly  the 
most  obvious  meaning.  Peter  says,  in 
giving  an  account  of  the  death  of  Jesus 
(Acts  i.  IS),  that  Judas,  "  falling  head- 
long, burst  asunder  in  the  midst,  and 
all  his  bowels  gushed  out."  There 
has  been  supposed  to  be  some  difficulty 
in  reconciling  these  two  accouius,  but 
there  is  really  no  necessary  difference. 
Both  accounts  are  true.  Alatthew  re- 
cords the  rrwde  in  which  Judas  atteiupt- 
ed  his  death  by  hanging.  Peter  speaks 
of  t}ie  result.  Judas  probably  passed 
out  of  ihe  temple  in  great  haste,  and 
pertutHation  of  mind.  He  sought  a 
pla'.e  where  he  might  perpetrate  this 
crime.  He  would  not,  probably,  be 
very  careful  about  the  fitness  of  the 
n^ieans  he  used.  In  his  anguish,  his 
haste,  his  deoire  to  die,  he  seized  upon 
a  rope  and  suspended  himself;  and  it 
is  not  at  all  remarkable,  or  indeed  un- 
usual, that  the  rope  might  prove  too 
weak  and  break.  Falling  headlong — 
•.hat  is,  on  his  face, — he  burst  asunder, 
ind  in  awful  horrors  died — a  double 
ileath,  with  double  pains  and  double  hor- 
rors— ^tbe  reward  of  his  aggravated  gtiilt 


7  And  they  took  counsel,  and 
bought  with  them  the  potters  field, 
'o  bury  strangers  in. 


6.  It  is  lot  latiful,  &.C.  It  was  for 
bidden  (Deui.  xx.ii.  18)  to  take  what 
was  esteemed  as  an  abomination,  and 
to  offer  it  to  God.  The  price  of  blood 
—  that  is,  of  the  life  of  a  man  —  they 
justly  considered  as  an  improper  and 
unlawful  offerifig.  1i  The  trmsuri/. '  The 
treasury  was  kept  in  the  court  of  the 
women.  See  plan  of  the  temple,  Matt. 
.\.\i.  \2.  It  was  composed  oi  a  number 
of  small  chents  placed  in  different  parts 
of  the  courts  to  receive  the  voluntary 
offerings  of  the  people,  as  well  as  the 
half  shekel  required  of  every  Jew.  The 
original  word,  here  rendered  Iriasury, 
contains  the  notion  of  an  offtri/ig  to  God. 
What  was  given  there  was  considered 
as  an  offering  made  to  Him.  H  The 
price  of  blood.  The  life  is  in  the  blood. 
The  word  blood,  here,  means  the  same 
as  life.  The  price  of  blood,  means  the 
price  by  which  the  life  of  a  man  has 
been  purchased.  This  was  an  acknow- 
ledgment that  in  their  view  Jesus  was 
innocent.  They  had  bought  him,  not 
condemned  him  justly. — It  is  remarka- 
ble that  they  were  so  scrupulous  now 
about  so  small  a  matter  comparatively 
as  putting  this  money  in  the  treasury, 
when  they  had  no  remorse  about  mur- 
dering an  innocent  being,  and  crucify- 
ing him  who  had  given  full  evidence 
thai  he  was  the  Messiah.  Men  are 
often  very  scrupulous  in  small  matters, 
who  sticli  not  at  great  crimes. 

7.  And  they  took  counsel,  &c.  They 
consulted  among  themselves  about  the 
proper  way  to  dispose  of  this  money. 
ir  And  bought  with  them.  In  Acts  i.  18. 
it  is  said  of  Judas  that  "Ae  purchased  o 
field  with  the  reward  of  his  iniquity." 
By  the  passage  in  the  Acts  is  meant  no 
more  than  that  he  furnished  the  means,  or 
ivas  the  occasio?!  of  purchasing  the  field. 
It  is  not  of  necessity  implied  that  Judas 
actually  made  the  contract,  and  paid 
down  the  money  to  buy  a  field  to  bury 
strangers  in  —  a  thing  which  would  bo 
in  itself  very  improbable;  but  that  it 
was  by  his  means  that  the  field  was  pur 
chased.  It  is  very  frequent  in  the  scrip 
tures,  as  well  as  in  other  writings,  tc 
represent  a  man  as  doing  that  which  hb 
is  only  the  cause  or  occasion  of  another'* 


330 


MATTHEW. 


[A.  D.  33 


8  Wherefore  that  field  was  called, 
The  field  of  blood,  unto  this  day. 

9  (Then  was  fulfilled  that  which 
was  spoken  °-  by  Jeremy  the  prophet, 
saying.  And  they  took  the  thirty 
pieces   of  silver,  the    price  of  him 

a  Ze.ll.12,23. 


doing.  See  Acts  ii.  23 ;  John  xLx.  1  ; 
Matt,  xxviii.  59,  60.  IT  Tlie  potter's 
field.  Probably  this  was  sone  field 
well  known  by  that  name,  wh.ch  was 
used  for  the  purpose  of  making  earthen 
vessels.  The  price  paid  for  a  field  so 
near  Jerusalem  may  appear  to  be  very 
small ;  but  it  is  not  improbable  that  it 
had  been  worked  till  the  clay  was  ex- 
hausted, and  was  neither  fit  for  that  bu- 
siness nor  for  tillage,  and  was  therefore 
considered  as  of  little  value.  If  To  hury 
strangers  in.  Jews,  who  came  up  from 
other  parts  of  the  world  to  attend  the 
gieat  feasts  at  Jerusalem.  The  high 
priests,  who  regarded  the  Gentiles  as 
alominable,  would  not  be  inclined  to 
pi  Dvide  a  burial  place  for  them. 

8.  The  field  of  IJjod.  The  field  pur- 
chased by  the  price  of  blood.  The 
name  by  which  this  leld  was  called 
was  Aceldama.  Acts  i.  19.  It  was  just 
without  the  walls  of  Jerusalem,  on  the 
south  of  mount  Zion.  It  is  now  used 
as  a  burying-place  by  the  Armenian 
Christians  in  Jerusalem,  who  have  a 
magnificent  convent  on  mount  Zion. 
Miss.  Herald,  1824.  p.  66.  See  the  map 
of  Jerusalem,  ch.  ii.  If  To  this  day. 
That  is,  to  the  day  when  Matthew 
wrote  this  gospel,  about  thirty  years 
after  the  field  was  purchased. 

9.  Spoken  by  Jeremy  the  prophet.  The 
words  quoted  here  are  not  to  be  found 
in  the  prophecy  of  Jeremiah.  Words 
similar  to  these  are  recorded  in  Zech. 
xi.  12,  13,  and  from  that  place  this  quo- 
tation has  been  doubtless  made.  Much 
difirculty  has  been  experienced  in  ex- 
plaining this  quotation.  Anciently,  ac- 
cording to  the  Jewish  writers,  Jeremiah 
was  reckoned  the  first  of  the  prophets, 
and  was  placed  first  in  the  Book  of  the 
Prophets:  thus,  Jeremiah,  Ezekiel 
Isaiah,  and  the  twelve  minor  prophets 
Some  have  thought  that  Matthew,  quot- 
ing this  place,  quoted  the  Book  of  the 
Prophets  under  the  name  of  that  which 
Bad  the  first  place  in  the  book  —  i.  e., 
Jeremiah ;  and  though  the  words  are 
i-hose  of  Zechariah,  yet  they  are  quoted 


that  was  val  led,  ^  whom  they  of  tht 
children  of  Israel  did  value; 

10  And  gave  them  for  the  pot- 
ter's field,  as  the  Lord  appointed 
me.) 

1  or,  whom  they  bought  of  the  children  <q 
Israel. 


correctly  as  the  words  of  the  Book  ot 
the  Prophets,  the  first  of  which  was  Je- 
remiah. Othere  have  thought  that  there 
was  a  mistake  made  by  ancient  tran- 
scribers, writing  the  name  Jeremiah  in- 
stead of  Zechariah ;  and  it  is  observed 
that  this  might  be  done  by  the  change 
of  only  a  single  letter.  It  was  often  the 
custom  to  abridge  words  in  writing  them. 
Thus,  instead  of  writing  the  name  of 
Jeremiah  in  full,  it  would  be  written  in 
Greek  Iriou.  So  Zechariah  would  be 
written  Zriou.  By  the  mere  change  of 
Z  into  I,  therefore,  the  mistake  might 
easily  be  made.  Probably  this  is  the 
correct  explanation.  Others  have  sup- 
posed that  the  words  were  spoken  by 
Jeremiah,  and  that  Zechariah  recorded 
them,  and  that  Matthew  quoted  them 
as  they  were,  the  words  of  Jeremiah. 
The  passage  is  not  «uoted  literally ;  and 
by  its  being  fulfilled  is  meant,  proba- 
bly, that  the  language  used  by  Zecha- 
riah on  a  similar  occasion  would  express 
also  this  event.  It  was  language  ap- 
propriate to  this  occasion.  If  The  price 
of  him  that  was  valued.  That  is,  the 
price  of  him  on  whom  a  value  was  set. 
The  word  rendered  "valued,"  here, 
does  not,  as  often  in  our  language, 
mean  to  esteem,  but  to  estimate  ;  not  to 
love,  aonrove,  or  regard,  but  to  fix  a 
price  Oh,  to  estimate  the  value  of.  This 
they  considered  to  be  thirty  pieces  of 
silver,  t?ie  common  price  of  a  slave. 
If  They  of  the  children  of  Israel  did 
value.  Some  of  the  Jews,  the  leaders 
or  priests,  acting  in  the  name  of  the  na- 
tion. If  Did  value.  Did  estimate,  or 
fix  a  price  on. 

10.  A?id  gave  them.  In  Zechariah  it 
is,  /  gave  them.  Here  it  is  represented 
as  being  given  by  the  priests.  The 
ineaning  is  not,  however,  different.  It 
is,  that  this  price  was  given  for  the  pot- 
ter's field.  If  As  the  Lord  appoi?ited 
me.  That  is,  commanded  mc.  The 
meaning  of  the  place  in  Zechariah  is 
this :  He  was  directed  to  go  to  the  lev/a 
as  a  prophet  —  a  pastor  of  the  people. 
They  treated  him,  as  they  had  dontj 


A..  D.  38.] 

11  And  Jesus  stood  before  the 
governor :  and  the  governor  asked 
him,  saying,  Art  thou  the  king  of 
the  Jews  ]  And  Jesus  said  unto  him, 
Thou  sayest. 

12  And  when  he  was  accused  of 


CHAPTER  XXVII. 


321 


others,  witn  great  contempt.  He  asks 
them  to  give  him  his  price — i.  e.,  the 
price  which  they  thought  he  and  his 
pastoral  labors  were  worth,  or  to  show 
their  estimate  of  his  office.  If  they 
thought  it  of  value,  they  were  to  pay 
him  accordingly ;  if  not,  they  were  to 
"forbear" — that  is,  to  give  nothing. 
To  show  their  great  contempt  of  him 
and  his  office,  and  of  God  who  had  sent 
him,  they  gave  him  thirty  pieces  of  sil- 
ver, the  price  of  a  slave.  This  God  com- 
manded, or  appointed  him  to  give  to  the 
potter,  or  to  throw  into  the  pottery — to 
throw  away.  So  in  the  time  of  Jesus 
the  same  thing  was  substantially  re- 
peated. Jesus  came  as  the  Messiah. 
They  hated  and  rejected  him.  To  show 
their  contempt  of  him  and  his  cause, 
'.hey  valued  him  at  the  price  of  a  slave. 
This  was  thrown  down  in  tiie  temple, 
■aken  by  the  priests,  and  appropriated 
to  the  purchase  of  a  field  owned  by  a 
potter,  worn  out,  and  of  little  or  no 
value;  all  showing  at  how  low  a  price, 
through  the  whole  transaction,  the  Son 
of  God  was  estimated.  Though  the 
words  quoted  here  are  not  precisely  like 
those  in  Zechariah,  yet  the  seiise  and 
general  structure  are  the  same. 

11.  And  Jesus  stood  hef ore  the  gover- 
nor. Many  things  are  oinittcdby  Mat- 
ihew  in  the  account  of  this  trial,  which 
are  recorded  by  the  other  evangelists. 
A  much  more  full  account  is  found  in 
John  xviii.  2S — 40.  If  And  the  governor 
asked  him,  &c.  'J'his  question  was 
asked  on  account  of  the  charge  which 
the  JeivH  Drought  against  Jesus,  of  per- 
verting the  nation,  atid  forbidding  to 
give  tribute  to  Ccesar.  Luke  x.\iii.  2.  It 
was  on  this  charge  that,  after  consulta- 
tion, they  had  agreed  to  arraign  him 
before  Pilate.  They  had  condemned 
bim  for  hlanphcmy  ;  but  they  well  knew 
ihat  Pilate  would  altogether  disregard 
an  accusation  of  that  kind.  They  there- 
fore attempted  to  substitute  a  totally 
difTercnt  accusation  from  that  on  which 
hey  had  professed  to  lind  him  guilty ; 
o   excite  tiie  jealousy  of  the  lloman 


the  chief  priests  and  elders,  he  an- 
swered "  nothing. 

13  Then  sailh  Pilate  unto  him, 
Hearest  thou  not  how  many  things 
they  witness  against  thee  ] 

14  And  he  answered  him  to  nevei 

a  C.26.G3. 


governor,  and  to  procure  his  death  on  a 
talse  charge  of  treason  against  the  Ro- 
man emperor.  If  Thou  sayest.  That 
is,  thou  sayest  right,  or  thou  sayest  the 
truth.  We  may  wonder  why  the  Jews, 
if  they  heard  this  confession,  did  not 
press  it  upon  the  attention  of  Pilate  aa 
a  full  confession  of  his  guilt.  It  was 
what  they  had  accused  him  of  But  it 
might  be  doubtful  whether,  in  the  con- 
fusion, they  heard  the  confession ;  or 
if  they  did,  Jesus  took  away  all  occa- 
sion of  triumph  by  explaiiiing  to  Pilate 
(he  7jarMre  of  his  kingdom.  John  xviii. 
36.  Though  he  acknowledged  that  he 
was  a  king,  yet  he  stated  fully  that  his 
kingdom  was  not  of  this  world,  and  that 
therefore  it  could  not  be  alleged  against 
him  as  treason  against  the  Roman  em- 
peror. This  was  done  in  the  palace, 
apart  from  the  Jews,  and  fully  satisfied 
Pilate  of  his  innocence.     John  .wiii.  23. 

12.  When  he  was  accused,  &c.  To 
wit,  of  perverting  the  nation,  and  of 
forbidding  to  give  tribute  to  Caesar. 
Luke  -xxiii.  2,  5.  Probably  this  was 
done  in  a  tumultuous  manner,  and  in 
every  variety  of  form.  If  He  answered 
nothing.  He  was  conscious  of  his  in- 
nocence. He  knew  that  they  could 
not  prove  these  charges.  They  offered 
no  testimony  to  prove  them  ;  and,  in 
conscious  innocence,  he  was  silent. 

13.  They  witness  against  thee.  This 
means,  rather,  that  they  accused  him. 
They  were  not  witnesses,  but  accusers. 
These  accusations  were  repeated  and 
pressed.  They  charged  him  with  ex- 
citing the  people,  teaching  throughout 
all  Judea,  from  Galilee  to  Jerusalem, 
and  e.xciting  them  to  sedition.  Luke 
xxiii.  5. 

14.  To  never  a  word.  That  is,  not 
ata'l.  He  said  nothing.  This  is  a  way 
of  speaking,  denoting  that  it  was  re- 
markable. It  is  an  emphatic  way  of 
saying  that  he  answered  noihing.  There 
was  no  need  of  his  replying.  He  was 
innocent,  and  they  offered  no  proof  of 
guilt.  Besides,  his  appearance  was  full 
evidence  in  his  favor.     He  was  jKJO.r, 


322 


MATTHEW. 


[A.  D.  33. 


a  word  ;  insomtch  that  the  governor 
marvelled  greatly. 

15  Now  "  at  that  feast  the  go- 
vernor was  wont  to  release  unto  the 
people  a  prisoner,  whom  they  would. 
a  Mar.]5.6,&c.   Lu.23.17,&c.   Jno.l8.39,&c. 


unarmed,  without  powerful  friends,  and 
alone.  His  life  had  been  public,  and 
his  sentiments  were  well  known,  and 
the  charge  had  on  the  face  of  it  the  as- 
pect of  absurdity.  It  deserved  there- 
fore no  answer.  If  Marvelled  greatly. 
Wondered  exceedingly,  or  was  much 
surprised.  He  was  probably  more  sur- 
prised that  he  bore  this  so  meekly,  and 
did  not  return  railing  for  railing,  than 
that  he  did  not  set  up  a  defence.  The 
lalt,er  was  unnecessary.  The  former 
was  unusual.  The  governor  was  not 
accustomed  to  see  it,  and  was  therefore 
greatly  amazed. 

It  was  at  this  time  that  Pilate,  having 
heard  them  speak  of  Galilee  (Luke  xxiii. 
5),  asked  if  he  was  a  Galilean.  Having 
ascertained  that  he  was,  and  probably 
desirous  of  freeing  himself  from  any. 
farther  trouble  in  the  affair,  under  pre- 
tence that  he  belonged  to  Herod's  ju- 
risdiction, he  sent  Jesus  to  Herod,  who 
was  then  at  Jerusalem,  attending  the 
feast  of  the  passover.  Luke  xxiii.  6  — 
12.  Herod,  having  examined  him,  and 
finding  no  cause  of  death  in  him,  sent 
him  back  to  Pilate.  Pleased  with  the 
respect  which  had  been  shown  him, 
Herod  laid  aside  his  enmity  against  Pi- 
late, and  they  became  friends.  The 
cause  of  their  friendship  does  not  appear 
to  be  at  all  that  they  were  united  in  op- 
posing ilic  claims  of  Jesus  to  be  the 
Messiah,  but  the  respect  which  Pilate 
had  shown  in  sending  Jesus  to  him. 

15 — 23.  See  also  the  parallel  places 
n\  Mark  xv  6 — 14  ;  Luke  xxiii.  17 — 23  ; 
John  xviii.  39,  40. 

15.  At  that  feast.  The  feast  of  the 
Passover.  IT  The  governor  was  wont  to 
release,  &c.  Was  acmstomed  to  re- 
lease. From  what  this  custom  arose, 
or  by  whom  it  was  introduced,  is  not 
known.  It  was  probably  adopted  to 
secure  popularity  among  the  Jews,  and 
c'o  render  the  government  ot  the  Ro- 
nans  less  odious.  Any  .itile  indulgence 
granted  to  the  Jews  during  the  heavy 
oppression  of  the  Romans,  would  serve 
to  conciliate  their  favor,  and  to  keep  the 
nation  from  sedition.     It  might  happe.u 


16  And  they  had  then  a  notabla 
prisoner,  called  Barabbas. 

17  Therefore,  when  they  were 
gathered  together,  Pilate  said  unto 
them,  Whom  will  ye  that  I  release 


often,  that  when  persons  were  arraign- 
ed before  the  Romans,  on  charge  of  se- 
dition, some  peculiar  favorite  of  the 
people,  or  some  leader,  might  be  among 
the  number.  It  is  evident  that  if  they 
had  the  privilege  of  recovering  such  a 
person,  it  would  serve  much  to  allaj 
their  feelings,  and  make  tolerable  the 
yoke  under  which  they  groaned, 

16.  A  notable  prisoner.  The  word 
notable  means  one  that  is  distinguished 
in  any  way,  either  for  great  virtues,  or 
great  crimes.  In  this  place,  it  evident- 
ly means  the  latter.  He  was  perhaps 
a  leader  of  a  band  who  had  been  guilty 
of  sedition,  and  had  committed  murder 
in  an  insurrection.     Luke  xxiii.  19. 

17.  Whom  will  ye  that  I  release,  &c. 
Pilate  was  satisfied  of  the  innocence  of 
Jesus.  Luke  xxiii.  13  — 16.  He  was, 
therefore,  desirous  of  releasing  him.  Ha 
expected  to  release  one  to  the  people. 
He  knew  that  Jesus,  though  condemn- 
ed by  the  cliief  priests,  was  yet  popular 
among  the  ■people.  He  therefore  at- 
tempted in  this  manner  to  rescue  him 
from  the  hands  of  the  priests,  and  ex- 
pected that  the  people  would  prefer /a'wi, 
to  an  odious  and  infamous  robber  and 
murderer. — Had  the  people  been  left  to 
themselves,  .it  would  probably  have 
been  done.  ^  Jesus  which  is  called 
Christ.  That  is,  Jesus  who  claims  to 
be  the  Messiah.  Pilate  probably  did 
not  believe  it.  or  care  much  for  it.  He 
used  the  name  which  Jesus  had  ac- 
quired among  the  people.  Perhaps, 
also,  he  thought  that  they  would  be 
more  likely  to  ask  him  to  be  released, 
if  he  was  presented  to  them  as  the  Mes- 
siah— Mark  (xv.  9,)  adds,  that  he  asked 
them  whether  they  would  that  he  should 
release  the  king  of  the  Jews  ?  It  is  pro- 
bable that  he  asked  the  question  in 
both  ways.  Perhaps  it  was  several 
times  repeated,  and  Matthew  has  re- 
corded one  way  in  which  it  was  asked, 
and  Mark  another.  He  asked  them 
whether  they  would  demand  him  v/ho 
VMS  called  the  Chri^^t  —  expecting  that 
they  would  be  moved  bv  the  claims  of 
the  Messiah,  slairas  which  when  he  en- 


A.  D.  33.J 


CHAPTER  XXVII. 


32H 


aritoyou  1  Ba'abbas,  or  Jesus  which 
is  called  Christ  1 

18  For  ho  knew  that  for  envy  " 
they  had  delivered  him. 

19  When  he  was  set  down  on  the 
judgment-seat,  his  wife  sent  unto 
him,  sayincr,  Have  thou  nothing  to 
do  with  that ''just  man;  for  I  iiave 
suffered  many  things  this  day  in  a 
dream  because  of  him. 

20  But  the  chief  priests  and  el- 

a  Pr.27.4.   Ec.4.4.    b  [s.53.1].  Zec.9.9.  Lu. 
23.47.    lPe.2.SB.  1  Jno.2.1. 


tared  Jerusalem  in  triumph,  and  in  the 
icmple,  they  had  acknowledged.  He 
asked  them  wiiether  they  would  iiave 
the  king  of  the  Jews — prol)ahly  to  ridi- 
cule the  pncsis  w!io  had  delivered  him 
on  thai  charge.  He  did  it  to  show  the 
people  how  absurd  the  accusation  was. 
There  he  stood,  apparently,  a  poor,  in- 
oflensive,  unarmed,  and  despised  man. 
Herod  set  him  at  nought  and  scourged 
him,  and  sent  him  back.  1'he  charge, 
therefore,  of  the  priests,  that  he  was  a 
ki?ig  opposed  to  the  Roman  emperor, 
was  supremelij  ridiculous ;  and  Pilate 
e.xpeciing  the  people  would  see  it  so, 
hoped  also  that  they  would  ask  him  to 
be  released. 

IS.  For  he  kncio  that  for  envy,  &c. 
Tliis  was  envy  at  his  popularity.  He 
drew  away  the  people  from  them.  This 
Pilate  understood  probably  from  his 
knowlege  of  the  pride  and  ambition  of 
the  rulers,  and  from  the  fact  that  no 
danger  could  arise  from  a  person  that 
appeared  like  .lesus.  If  Pilate  knew 
this,  he  was  bound  to  release  him  him- 
self. As  a  governor  and  judge,  he  was 
oound  to  protect  the  innocent,  and 
should,  in  spite  of  all  the  opposition  of 
the  Jews,  at  once  have  set  him  at  lib- 
erty. But  the  scriptures  could  not  then 
have  been  fulfilled.  It  was  necessary, 
ui  order  that  an  atonement  should  be 
made,  that  Jesus  should  be  condemned 
to  die.  At  the  same  time,  it  shows  the 
wisdom  of  the  overruling  providence  of 
God,  that  he  was  condemned  by  a  man 
who  was  satisfied  of  his  innocence,  and 
who  proclaimed  before  his  accusers 
tiis  full  belief  that  there  was  no  fault 
in  liim. 

19.  Have  thou  nothing  to  do,  &c. 
That  is,  do  not  condemn  him.  Per- 
laps  she  wtis  afraid  that  the  vengeance 


ders  persuaded  the  multitude  that 
they  siiould  ask  '^  Barabbas,  and  de- 
stroy Jesus. 

21  The  governor  answered  and 
said  unto  them,  Whether  of  the 
twain  will  ye  that  I  release  unto 
you  ]     They  said,  Barabbas. 

22  Pilate  saiih  unto  them,  What 
shall  I  do  then  with  Jesus,  which  is 
called  Christ]  They  aW  say  unto 
him,  Let  him  be  crucified. 


of  heaven  would  follow  her  husband 
and  liamily,  if  he  condemned  tiie  inno- 
cent. H  That  just  man.  The  word 
just  here  has  the  sense  of  innocent  ; 
or  not  guilty.  She  might  have  been 
satisfied  of  his  innocence  from  other 
sources,  as  well  as  from  the  dream. 
— It  is  possible  that  the  woman  might 
have  been  a  worshipper  of  the  true 
God,  and  that  she  might  therefore  have 
desired  that  the  Messiah  should  be  re- 
leased. ^  I  have  suffered  many  things, 
&,c.  Dreams  were  occasionally  con- 
sidered as  indications  of  the  Divine 
will,  and  among  the  Romans  and  Greeks 
as  well  as  the  Jews,  great  reliance  was 
placed  on  them.  Her  mind,  probably 
agitated  with  the  subject ;  satisfied  of 
the  innocence  of  Jesus ;  and  knowing 
that  the  Jews  would  make  every  effort 
to  secure  his  condemnation,  was  also 
e.Kcited  during  her  sleep,  perhaps  with 
a  frightful  prospect  of  the  judgments 
that  would  descend  on  the  family  of 
Pilate  if  Jesus  was  condenmed.  She 
therefore  sent  to  him  to  secure  if  pos- 
sible his  release. 

20.  Persuaded  the  multitude.  The 
release  of  a  prisoner  was  to  be  to  the 
people,  not  to  the  rulers.  The  rulers^ 
therefore,  in  order  to  secure  the  con- 
demnation of  Jesus,  urged  on  the  poo 
pie  to  demand  Barabbas.  The  people 
were  greatly  under  the  influence  of  the 
priests.  Galileans  among  the  citizens 
of  Jerusalem  were  held  in  contempt. 
The  priests  turned  the  pretensions  of 
Jesus  into  ridicule.  Hence  in  a  popu- 
lar tumult,  among  a  flexible,  and  chang- 
ing multitude,  they  easily  e.xcited  therr 
who  but  a  little  before  had  cried  hosan- 
na  to  cry  crucify  him. 

21.  Whether  of  the  twamt     Which 
of  the  two,  Jesus  or  Barabbaa  i 


324 


MATTHEW. 


[A.  D.  33 


23  And  the  trovernor  said,  Why, 
ft'hat  evil  hath  he  donel  But  they 
cried  out  the  more,  Saying,  Let  ° 
b\m  be  crucified. 

24  When  Pilate  saw  that  he  could 
pievail  nothing,  but  that  rather  a  tu- 
mult was  made,  he  took  water,  and 
washed  his  *  hands  before  the  mul- 

a  c.21.33,39.      b  De.Sl.G. 


23.  And  the  Governor  said,  IVhy  ? 
Luke  informs  us  that  Pilate  put  this 
question  to  them  three  times,  so  anxious 
was  he  to  release  him.  He  affirmed 
that  he  had  found  no  cause  of  death  in 
him.  He  said  therefore,  that  he  would 
chastise  him,  and  let  him  go.  He  ex- 
pected probably  by  causing  him  to  be 
publicly  whipped,  to  excite  their  com- 
passion, to  satisfy  them,  and  thus  to 
evade  the  demands  of  the  priests,  and 
to  set  him  at  hberty  with  the  consent 
of  the  people.  So  weali  and  irresolute 
was  this  Roman  governor !  Satisfied 
of  his  innocence,  he  should  at  once  have 
prckrred  justice  Xopopxdarity,  and  acted 
as  became  a  magisiratc  in  acquitting  the 
innocent.  IT  Lei  him  be  crucified.  See 
Note  on  verse  39.  Luke  says  they 
were  instant  with  loud  voices  demand- 
ing this.  They  urged  it.  They  de- 
manded it  with  a  popular  clamor. 

24.  He  took  water,  &c.  The  Jews 
were  accustomed  to  wash  their  hands 
when  they  wished  to  show  that  they 
wiM"e  innocent  of  a  crime  committed  by 
others.  See  Deut.  xxi.  6;  Ps.  xxvi.  6. 
They  often  used  signs  to  represent  their 
meaning.  Pilate,  in  doing  this,  meant 
to  denote  that  they  were  guilty  of  his 
death,  but  that  he  was  innocent.  But 
the  mere  washing  of  his  hands,  did  not 
free  him  from  guilt.  Pie  was  bound  as 
a  magistrate  to  free  an  innocent  man  ; 
and  whatever  might  be  the  clamor  of 
the  Jews,  he  was  guilty  at  the  bar  of 
God  for  suffering  the  holy  Saviour  to 
lie  led  to  execution,  to  gratify  the  ma- 
lice of  enraged  priests,  and  the  clamors 
of  a  tumultuous  populace,  "ii  See  yc  to 
it.  That  is,  take  it  upon  yourselves.  Ye 
nro  responsible  for  it,  if  ye  put  him  to 
ileith. 

'25.  His  blood  he  on  us,  &c.  That 
IS,  let  the  guilt  of  putting  him  to  death, 
:f  there  be  any,  be  on  us  and  our  child- 
ren. We  will  bo  answerable  for  it, 
and  will  consent  to  bear  the  punishment 
'or  it.     It  is  remarked  by  writera,  that 


titude  saying,  I  am  innocent  of  the 
blood  of  this  just  person:  see  ye 
to  it. 

25  Then  answered  all  the  people, 
and  said.  His  '  blood  he  on  us,  and 
on  our  children. 

26  Then  released  he  Barabbas 
unto    them  :     and    when    he    had 

c  De  19  10.    Jos.2.19.    c.21.44.   Ac.5.38. 


among  the  Athenians,  if  any  one  ac- 
cused another  of  a  capital  crime,  he 
devoted  himself  and  children  to  the 
sairie  punishment,  if  the  accused  waa 
afterwards  found  innocent.  So  in  all 
countries  the  conduct  of  the  parent  in- 
volves also  the  children  in  the  conse- 
qtiences  of  his  conduct.  The  Jews 
had  no  rigid  to  call  down  this  vengeance 
on  their  children,  but  in  the  righteous 
judgment  of  God  it  has  come  upon 
them.  In  less  than  forty  years  their 
city  and  tejiiple  were  overthrown  andy 
destroyed.  More  than  a  million  of  peo- 
ple perished  in  the  siege.  Thousands 
died  by  famine  ;  thousands  by  disease  ; 
thousands  by  the  sword ;  and  their  blood 
ran  down  the  streets  like  water,  so  that, 
Joscphus  says,  it  extinguished  things 
that  were  burning  in  the  city.  Thou 
sands  were  crucified — suffering  the  same 
punishment  that  they  had  inflicted  on 
the  Messiah.  So  great  was  the  num- 
ber of  those  who  were  crucified,  that, 
Joscphus  says,  they  were  obliged  to 
cease  from  it,  "  room  being  wanting  foi 
the  crosses,  and  crosses  for  the  men." 
To  this  day,  also,  the  curse  has  re- 
mained. They  have  been  a  nation  scat- 
tered and  peeled  ;  persecuted  almost 
every  where,  and  a  hissing  and  a  by- 
word aniong  men.  No  single  nation 
probably  lias  suffered  so  much ;  and  yet 
they  have  been  preserved.  All  classes 
of  men ;  all  the  governments  of  the 
earth,  have  conspired  to  overwhelm 
them  with  calatuity,  and  yet  they  still 
live  as  monuments  of  the  justice  of 
God,  and  as  proofs,  going  down  from 
age  to  age,  that  the  Christian  religion  is 
true — standing  demonstrations  of  the 
crime  of  their  fathers  in  putting  the 
Messiah  to  death,  and  in  calling  down 
vengeance  on  their  heads. 

26.  A7id  when  he  had  scourged  Jesus. 
See  Note,  Matt.  x.  17.  Aniong  the  Ro- 
mans it  was  customary  to  scourge,  ot 
whip,  a  slave  before  he  was  crucified 
This  was  done  to  inflict  a  greater  Buf 


A.  D.  33.] 


CHAPTER  XXVII. 


325 


scourged  "  Jesus,  he  delivered  him 
to  be  crucified. 

27  Then  the  soldiers  of  the  go- 
vernor took  Jesus  into  the  '  common 
hall,  and  gathered  unto  him  the 
whole  band  of  soldiers. 

s  Is.53.5.   Lu. 18.33.     ^  or,  ffovernor's  house. 

fering  than  crucifixion  would  be  alone  ; 
*n(l  to  add  to  the  horrors  of  the  pun- 
ishnieat.  Our  Lord,  being  about  to  be 
put  to  dec  ;h,  after  the  manner  of  a  slave, 
was  also  treated  as  a  slave  ;  as  one  of 
the  lowest  and  most  despised  of  man- 
kind.— ^  He  delivered  him,  6cc.  Not 
merely  he  gave  him  up  to  Ikem  to  cru- 
cify him,  as  if  t/ie-j  only  were  answer- 
able, but  he  gave  him  up  as  a  judge 
when  he  ought  to  have  saved  his  lile, 
and  might  liave  done  it.  Crucifixion 
was  a  Roman  punisiiment ;  it  was  per- 
formed by  Roman  soldiers  ;  Pilate  pro- 
nounced the  sentence  from  the  tribu- 
nal, and  Pilate  affixed  the  title  to  the 
cross.  Pilate,  therefore,  as  well  as  the 
Jews,  was  answerable  to  God,  for  the 
death  of  the  Saviour  of  the  world. 

27—31.  See  also  Mark  xv.  15—20: 
John  xix.  1—3. 

27.  Into  the  common  hall.  The  ori- 
ginal word  here  means  rather  the  go- 
vernor's palace,  or  dwelling.  The  trial 
of  Jesus  had  taken  place  out  of  the 
palace.  The  Jews  would  not  enter  in, 
and  it  is  probable  that  courts  were  held 
iften  in  a  larger  and  more  public  place, 
than  would  be  a  room  in  his  dwelling. 
Jesus,  being  condemned,  was  led  by 
the  soldiers  away  from  the  Jews  within 
the  palace,  and  subjected  to  their  pro- 
fane mockery  and  sport.  If  The  whole 
hand.  The  hand  or  cohort  was  a  tenth 
part  of  a  Roman  legion,  and  consisted 
of  from  four  hundred  to  six  hundred 
men,  according  to  the  size  of  the  legion. 

28.  A7Ld  the}/  stripped  him.  That  is, 
they  either  took  ofl"  all  his  upper  gar- 
ments or  removed  all  his  clothing,  pro- 
bably the  former.  ^  ^1  scarlet  rohe. 
Mark  says  they  clothed  him  in  purple. 
The  scarlet  color  was  i/btained  from  a 
spcicies  of  fiuit ;  purph;  from  shell-fish. 
The  ancients  gave  the  name  purple  to 
any  color  tiiat  had  a  mixture  of  nd  in 
it,  and  consequently  these  different  co- 
lors might  be  sometimes  called  by  the 
same  name.  The  robe  here  used  was 
the  kind  worn  by  Roman  generals,  and 
other  distinguished  officers  of  the  Ro- 

28 


28  And  they  stripped  him,  and 
put  on  him  a  sciirlet  robe. 

29  And  when  they  had  platted  a 
crown  of  thorns,  they  put  it  upon 
his  head,  and  a  reed  in  his  right 
hand  :  and  they  bowed  the  knee  be- 


man  army,  and  also  by  the  Roman 
governors.  It  was  n-.ade  so  as  to  be 
placed  on  the  shoulders,  and  was  bound 
around  the  body  .so  as  to  leave  thf  right 
arm  at  liberty.  As  we  cannot  suppose 
that  Pilate  would  array  him  in  a  new 
and  splendid  robe,  we  must  suppose 
that  this  was  one  which  had  been  worn 
and  cast  oft'  as  useless,  and  was  now 
used  to  array  the  Son  of  God  as  an  ob- 
ject of  ridicule  and  scorn  ! 

29.  Had  platted.  The  word  platted 
here  means  xroven  together  or  uaving 
made  a  wreath  of  a  thorn  bush.  If  A 
crown.  Or  perhaps  rather  a  wreath.  A 
crown  was  worn  by  kings,  commonly 
made  of  gold,  and  precious  stones.  To 
ridicule  the  pretensions  of  Jesus,  that 
he  was  a  king,  they  probably  plucl;ed 
up  a  thorn  bush  growing  near,  made  it 
into  something  resembhng,  in  shape,  a 
royal  crown,  so  as  to  correspond  \v'ith 
the  old  purple,  and  to  complete  the 
mockery,  "if  Of  thorns.  What  is  the 
precise  species  of  shrub  denoted  here 
is  not  certainly  known.  It  was,  Iz-.^w- 
ever,  doubtless,  one  of  that  species  tlia/ 
has  sharp  points  of  very  hard  wood 
They  could  therefore  be  easily  pressed 
into  the  skin,  and  cause  considerable 
pain.  Probably  they  seized  upon  the 
first  thing  in  their  way  that  could  be 
made  into  a  crown,  and  this  happened 
to  be  a  thorn;  thus  increasing  the  suf- 
ferings of  the  meek  Redeemer.  IT  And 
a  reed  in  his  right  hand.  A  reed  is 
a  straight,  slender  herb,  growing  in 
marshy  places,  and  abundant  on  the 
banks  of  the  Jordan.  It  was  often  used 
for  the  purpose  of  making  staves  foi 
walking  ;  and  it  is  not  improbable  that 
this  was  such  a  staff  in  the  possession 
of  some  person  present.  The  word  is 
several  times  thus  used.  See  2  Kings 
.wiii.  21 ;  Isa.  xxxvi.  6  ;  Ezck.  x.xix.  (i. 
Kings  commonly  carried  a  sreptrc,  made 
of  ivory  cr  gold,  as  a  sign  of  their  office 
or  rank.  Es.'.  iv.  11 ;  vili.  4.  This  reed 
or  staff  \hej,'  lut  in  his  hand,  in  imita- 
tion of  a  sceptre,  to  deride  also  his  pre- 
tensions oi  being  a  king.     '^  And  Ifiei 


326 


fore  him,  and  mocked  «  him,  saying, 
Hail,  King  of  the  Jews  ! 

30  And  they  spit'  upon  him,  and 
took  the  reed,  and  smote  him  on  the 
head. 

31  And  after  that  they  had  mock- 

a  rs.C9.19  20.     b  I.=.49.7.  50.6.  53.3,7. 


MATTHEW.  [A.  D.  33. 

ed  him,  they  took  the  robe  off  from 
him,  and  put  his  own  raiment  on 
him,  and  led  '  him  away  to  crucify 
him. 

32  And  as  they  came  ou*,  they 
found  a  man  of  Cyrene,  Simon  by 
c  Nu. 15.35.   1  Ki.2I. 10,13.  Ac.7.58.   He.13.12. 


lovjed  the  knee.  This  was  done  for 
mockery.  It  was  an  act  of  pretended 
homage.  It  was  to  ridicule  his  saying 
that  he  v.as  a  king.  The  cominon 
mode  of  showing  respect  or  homage 
for  kings,  was  by  kneeling  or  prostra- 
tion. It  shows  amazing  forbearance  on 
the  part  of  Jesus,  that  he  thus  consent- 
ed to  be  ridiculed,  and  set  at  naught. 
No  mere  hitman  being  would  have 
borne  it.  None  but  him  who  loved  us 
unto  death,  and  who  saw  the  grand  re- 
sults that  would  come  irom  this  scene 
of  sufferings,  could  have  endured  such 
jruel  mockery.  ^  Hail,  King  of  the 
Jews.  The  term  hail  was  a  conunon 
mode  of  salutation  to  a  king,  or  even  to 
a  friend.  It  itnplies,  commonly,  the 
highest  respect  for  oflice,  as  well  as  the 
person,  and  is  an  invocation  of  blessings 
on  the  person.  Here  it  was  used  to 
carry  on  what  they  thought  to  be  the 
farce  of  his  being  a  king;  to  ridicule  in 
every  possible  v.-ay  the  pretensions  of 
a  poor,  unattended,  unarmed  man  of 
Nazareth,  as  if  he  had  been  a  weak 
impostor,  or  had  been  deranged. 

30.  And  Ihey  spit  upon  him.  This 
was  a  token  of  the  deepest  contempt 
and  insult.  See  Note,  Malt.  .\xvi.  67. 
*^  And  took  the  reed.  The  cane,  proba- 
bly so  large  as  to  inflict  a  heavy  blow. 
^  And  sJHole  him  on  the  head.  Not 
merely  to  injure  him  by  the  force  of  the 
blow,  but  to  press  the  thorns  into  his 
head,  and  thus  to  add  cruelty  to  insult. 

31,  32.  As  they  came  out.  That  is, 
out  of  the  governor's  palace,  where  he 
nad  been  treated  with  such  cruelty  and 
contempt,  or  out  of  the  gates  of  the  city 
to  crucify  him.  "^  A  man  of  Cyrene. 
Cyrene  was  a  city  of  Libya,  in  Africa, 
ying   west   of   Egypt.       There    were 

.Tiany  Jews  there,  and  they  were  in  the 
nabit,  like  others,  of  going  frequently 
to  Jerusalem.  "^  Hi?n  the-if  compelled  to 
bear  his  cross.  John  says  (.xix.  17.)  that 
Jesus  went  forth  bearing  his  '.ross. 
Luke  6-ays  (.\xiii.  26.)  that  they  laid  the 
-.ross  on  fiinion,  that  he  might  bear  it 
after  Jc!5U3      Tliere  is  no  contradiction 


in  these  accounts.  It  was  a  part  of  the 
usual  punishment  of  those  who  were 
crucified,  that  they  should  bear  theii 
own  cross  to  the  place  of  execution. 
It  was  accordingly  laid  at  first  on  Jesus, 
and  he  went  forth,  as  John  says,  bear- 
ing it.  Weak,  however,  and  exhausted 
by  sufli^ring  and  watchfulness,  he  pro- 
bably sunk  under  the  heavy  burden, 
and  they  laid  hold  of  Simon  that  he 
might  bear  one  end  of  the  cross,  as 
Luke  says,  after  Jesus.  The  cross 
was  composed  of  two  pieces  of  wood, 
one  of  which  was  placed  upright  in  the 
earth,  and  the  other  crossed  it,  after  the 
form  of  the  figure  -f-.  The  upright 
part  was  commonly  so  high  that  the 
feet  of  the  person  crucified  were  two 
or  three  feet  from  the  ground.  On  the 
middle  of  that  upright  part  there  was  a 
projection,  or  seat,  on  which  the  per- 
son crucified  sat,  or,  as  it  were,  rode. 
This  was  necessary,  as  the  ha7ids  were 
not  alone  strong  enough  to  bear  the 
weight  of  the  body  ;  as  the  body  was 
left  exposed  often  many  days,  and  not 
unfrequently  suffered  to  remain  till  the 
flesh  had  been  devoured  by  vultures,  oi 
putrefied  in  the  sun.  The  feet  were 
fastened  to  this  upright  piece,  either  by 
nailing  them  with  large  spikes  driven 
through  the  tender  part,  or  by  being 
lashed  by  cords.  To  the  cross  piece  at 
the  top,  the  hands,  being  extended, 
were  also  fastened,  cither  by  spikes,  or 
by  cords,  or  perhaps  in  some  cases  by 
both.  The  hands  and  feet  of  our  Sa 
viour,  were  both  fastened  by  spikea. 
Crosses  were  also  sometimes  made  in 
the  form  of  the  letter  X,  the  hmbs  cf 
the  person  crucified  being  extended  to 
the  four  parts,  and  he  sufiered  to  die  a 
lingering  death,  in  this  cruel  manne\ 
The  cross  used  in  the  crucifixion  of 
Christ,  appears  to  have  been  the  formei . 
The  mention  of  the  cross  often  occuia 
in  the  New  Testament.  It  was  the  in- 
strument on  which  the  Saviour  madi; 
atonement  for  the  sins  of  the  world 
The  whole  of  the  Christian's  hope  of 
heaven,  and  all  his  peace  and  consoia- 


^.l).  33  j 


CHAPlhK  XXV 11. 


327 


name:   him  they  compelled  to  bear 
tiis  cross. 
33  And  when   they  were    ojme 

tion  in  trial  and  in  death,  depend  on  the 
sacrifice  there  made  fdr  sin,  and  on  just 
views  and  feelings  in  regard  to  the  fact 
and  the  design  of  the  Redeemer's 
death.  The  following  cuts  are.  there- 
fore, inserted  as  an  illustration  of  the 
usual  form  of  the  cross,  and  common 
me'liod  of  crucifixion.  The  simplest 
ibrm  of  the  cross  was  the  following  : 


[;: 


ssaj 


unto  a  place  called  Golgotha,  that 
is  to  say,  A  place  of  a  skull, 

34  They   gave    him    vinegar    to 


ter  was  crucified, 
xxi.  18. 


See  Notes  on  Jchn 


33.  Golgotha.  This  is  the  Hebrew 
word,  signifying  the  place  of  a  skull. 
This  is  ilie  word  which  in  Luke  is  call- 
ed Calvary.  In  the  original,  there  also, 
it  is  a  skull.  The  word  calvary  is  a 
Lathi  word  meaning  skull,  or  place  of 
skulls.  It  is  not  known  certainly  why 
this  name  was  given  to  this  place. 
Some  have  supposed  that  it  was  because 
the  mount  resembled  in  shape  a  human 
skull.  The  most  probable  opinion, 
L  1        J    „f    ..,.  ,;f:.-;^r^  ;=  ;i    '  however,  is  that  it  was  a  place  of  e.\e- 

he  f,^^\,"i°J,°f,"^'"S^^°"  '«  ''    i  cution;  that  malefactors  were  behead- 
rn-ed  b>  the  follo^^  mg  cut .  \  ^^  ^j^^;^_  ^^  otherwise  put  to  death,  and 

that  their  bones  remained  unburicd  or 
unburned.  Mount  Calvary  was  a  small 
eminence  usually  supposed  to  have 
been  on  the  north-west  of  Jerusalem, 
without  the  walls  of  the  city,  but  at 
a  short  distance.  Jesus  was  put  to 
death  out  of  the  city,  because  capital 
punishments  were  not  allowed,  withni 
the  walls.  See  Num.  xv.  35.  1  Kings 
xxi.  13.  This  was  a  law  ariionc;  the  Ro- 
mans, as  well  as  the  Jews.  He  also  died 
there,  because  the  bodies  of  tlie  beasts 
slain  m  sacrifice  as  typical  of  him,  were 
burned  without  the  cawp.  He  also,  as  the 
antitype,  suffered  without  the  gate.  Heb, 
xiii.  )!■  12.  The  place  wliirh  is  shovvr. 
as  Calvary  now  is  within  the  city,  and 
must  also  have  been  within  the  ancient 
walls,  and  there  is  no  reason  to  stippose 
that  it  is  the  place  wheie  the  Savuiur  wa9 
put  10  death. 

34.       They     gave     him     vinegar,     &C. 
Mark  says  that  "  they  gave  him  to  drini 


;;^T,':: 

Other  modes  of  ciucifixion  are  illus- 
•rated  by  the  following  cut.  It  was  in 
one  of  these  modes,  probably,  that  Pe- 


328 


MATTHEW 


lA.  D.  33 


drink,  mingled  "  with  gall :  and 
when  he  had  tasted  thereof,  he 
would  not  drink. 

a  Ps.00.21. 

XDine  mingled  xoith  myrrh.''''  The  ,wo 
evangelists  mean  the  same  thing.  Vin- 
egar was  made  of  hght  wine  rendered 
Ecid,  and  was  the  common  drinli.  of 
the  Roman  soldiers,  and  this  might  be 
called  either  vinegar  or  wine,  in  com- 
mon language.  Myrrh  is  a  bitter  sub- 
stance, produced  in  Arabia,  but  is  used 
often  to  denote  any  thing  bitter.  The 
meaning  of  the  name  is  hitterness.  See 
Note.  Matt.  ii.  11.  Gall  is  properly  a 
bitter  secretion  from  the  liver,  but  the 
word  is  also  used  to  denote  any  thing 
exceedingly  bitter,  as  wormwood,  &c. 
The  drink,  therefore,  was  vinegar  or 
wine,  rendered  bitter  by  the  infusion 
of  wormwood,  or  some  other  very  bit- 
ter substance.  The  effect  of  this,  it  is 
said,  was  to  stupify  the  senses.  It  was 
often  given  to  those  crucified,  to  ren- 
der them  insensible  to  the  pains  of 
death.  Our  Lord  knowing  this,  when 
he  had  tasted  it,  refused  to  drink.  He 
was  unwilling  to  blunt  the  pains  of  dy- 
ing. The  cup  which  his  Father  gave 
him,  he  rather  chose  to  drink.  He 
came  to  suffer.  His  sorrows  were  ne- 
cessary for  the  work  of  the  atonement; 
and  he  gave  himself  up  to  the  unmiti- 
gated sufferings  of  the  cross.  This  was 
presented  to  hirn.  in  the  early  part  of 
his  sufferings,  or  when  he  was  about  to 
be  suspended  on  the  cross.  After- 
ward, when  he  was  on  the  cross,  and 
just  before  his  death,  vinegar  was  of- 
fered to  him  xmthowt  the  myrrh, — the 
vinegar  which  the  soldiers  usually  drank 
— and  of  this  he  received.  See  vcr.  49, 
and  John  xi.x.  28—30.  Where  Mat- 
thew and  Mark  say  that  he  '  would  not 
drink'  they  refer  to  a  different  thing, 
and  a  different  time,  from  John,  and 
there  is  no  contradiction. 

35.  And  they  crucified  him.  To  crti- 
cify,  means  to  put  to  death  on  a  cross. 
The  cross  has  been  described  at  ver.  32. 
The  mcuiner  of  the  crucili.xion  was  as 
"ollows :-  After  the  criminal  had  car- 
ied  the  cross,  attended  with  every  pos- 
sible jibe  and  insult,  to  the  place  of  ex- 
ecjtion,  a  hole  was  dug  in  the  earth  to 
receive  the  foot  of  i  The  cross  was 
laid  on  tlje  ovomc  ;    tho  person  con- 


35  And  '  they  Lrncified  him,  and 
parted  his  garments,  casting  lots; 
that  it  might  be  fulfilled  which  was 

b  PS.22J6.  Mar.l5.24.&c.  Lu.23.34,&:c. 
Jno.l0.24,&:c. 

demned  to  suffer  was  stripped,  and  waa 
extended  on  it,  and  the  soldiers  fasten 
ed  the  hands  and  feet  either  by  nails  or 
thongs.  After  they  had  fixed  the  nails 
deeply  in  the  wood,  they  elevated  the 
cross  with  the  agonizing  sufferer  on  it ; 
and  in  order  to  fix  it  more  firmly  in  the 
earth,  they  let  it  fall  violently  into  the 
hole  which  they  had  dug  to  receive  it. 
This  sudden  fall  must  have  given  to  the 
person  that  was  nailed  to  it  a  most  vio- 
lent and  convulsive  shock,  and  greatly 
increased  his  sufferings.  The  crucified 
person  was  then  suffered  to  hang,  com- 
monly, till  pain,  exhaustion,  thirst,  and 
hunger,  ended  his  life.  Sometimes  the 
sufferings  continued  for  days ;  and 
when  Iriendly  death  terminated  the 
hfe,  the  body  was  often  suffered  to  re- 
main— a  loathsome  object,  putrefying 
in  the  sun,  or  devoured  by  birds. 

This  punishment  was  deemed  the 
most  disgraceful  and  ignominious  that 
was  practised  among  the  Romans.  It 
was  the  way  in  which  slaves,  robbers, 
and  the  most  notorious  and  abandoned 
wretches,  were  commonly  put  to  death. 
It  was  thia,  among  other  things,  that 
exposed  those  who  preached  the  gos- 
pel to  so  much  shame  and  contempt 
among  the  Greeks  and  Romans.  They 
despised  every  thing  that  was  connect- 
ed with  the  death  of  one  who  had  died 
as  a  slave  and  an  outlaw. 

As  it  was  the  most  ignominious  pun- 
ishment known,  so  it  was  the  most 
painful.  The  following  circumstances 
make  it  a  death  of  peculiar  pain  :  1st. 
The  position  of  the  arms  and  the  body 
was  unnatural,  the  arms  being  extend 
ed  back  and  almost  immovable.  The 
least  motion  gave  violent  pain  in  the 
hands  and  feet,  and  in  the  back,  which 
was  lacerated  with  stripes.  2d.  The 
nails  being  driven  through  the  parts  of 
the  hands  and  feet  which  abound  with 
nerves  and  tendons,  created  the  rrost 
exquisite  anguish.  3d.  The  exposure 
of  so  many  wounds  to  the  air  brought 
on  a  violent  inflammation,  which  greatly 
increased  the  poignancy  of  tlie  suffer- 
ing. 4th.  The  free  circulation  of  th»'. 
blood  '^'as  prevented.     More  blcod  wn* 


\.  D.  33.] 


CHAPTER  XXVII. 


t329 


?pokcn  '  by  the  prophet,  They  part- 
ed my  garments  among  them,  and 
upon  my  vesture  did  they  cast 
lot6. 

36  And  sitting  down,  they  watc.i- 
fid  him  there ; 

37  And    set   up   over    his    head 
tiis   accusation    written,   THIS  IS 

a  Ps.23.18. 


carried  out  in  the  arteries  than  could 
be  returned  by  the  veins.  The  conse- 
quence was,  that  there  was  a  great  in- 
crease in  the  veins  of  the  head,  pro- 
ducing an  intense  pressure  and  violent 
pain.  The  same  was  true  of  other  parts 
of  the  body.  This  intense  pressure  in 
the  blood-ve«^els  was  the  source  oi  in- 
expressible misery.  5th.  The  pain  gra- 
dually increased.  There  was  no  re- 
laxation and  no  rest.  There  was  no 
prospect  but  death.  The  sufferer  was 
commonly  able  to  endure  it  till  the 
third,  and  sometimes  even  to  the  se- 
venth day.  The  intense  sufferings  of 
the  Saviour,  however,  were  sooner 
terminated.  This  was  caused,  per- 
haps, in  some  measure,  by  his  previous 
fatigue  and  exhaustion,  but  still  more 
by  the  intense  sufferings  of  his  soul,  in 
bearing  our  griefs,  and  carrying  our 
sorrows ;  in  making  an  atonement  for 
the  sins  of  the  world.  See  Note  on 
Mark  xv.  44.  If  Arid  parted  his  gar- 
ments. It  was  customary  to  crucify  a 
person  naked.  The  clothes  of  the  suf- 
ferer belonged  to  those  who  were  ex- 
ecutioners. John  says  (xix.  23)  that 
they  divided  his  garments  into  four 
parts,  to  each  soldier  a  part ;  but  for 
his  coat  they  cast  lots.  See  Note  on 
the  place.  When  Matthew  says,  there- 
fore, that  they  parted  his  garments, 
casting  lots,  it  is  to  be  understood  that 
they  divided  one  part  of  them,  and  for 
the  other  part  of  them  they  cast  lots. 
IT  That  it  migfit  be  fulfilled,  &c.  The 
jvords  here  quoted  are  found  in  Psalm 
jcxii.  18.  The  whole  psalm  is  usually 
referred  to  Christ,  and  is  a  most  strik- 
ing description  of  his  sufferings  and 
death. 

36.  They  vatched  him  there.  That  is, 
llic  four  soldiers  who  had  crurified 
him.  They  watched  him  lest  his  friends 
should  come  and  release  him. 

37.  And  set  up  over  his  head.  John 
says  (xLX.  19),   that    Pilate   wrot«"   tlie 

28* 


JESUS  THE    KING    OF  THE 
JEWS. 

38  Then  were  there  two  thieves 
''  crucified  with  him ;  one  on  the 
right  iiand,  and  another  on  the  left. 

39  And  they  that  passed  by  re- 
viled him,  wagging  '^  their  heads, 

40  And    saying.   Thou   that   de* 

b  Is.53.12.      c  Ps.22.7. 109.25. 


title,  and  put  it  upon  the  crosc.  Proba- 
bly Pilate  wrote  it,  or  caused  it  to  ^.e 
written,  and  directed  the  soldiers  to  set 
it  up.  A  man  is  often  said  to  do  what 
he  directs  others  to  do.  It  was  custom- 
ary to  set  up  over  the  heads  of  persons 
crucified  the  crime  for  which  they  suf 
fcred,  and  the  name  of  the  sufferer. 
The  accusation  on  which  Jesus  had 
been  condemned  by  Pilate,  was  his 
claiming  to  be  the  king  of  the  Jews. 
"ii  This  is  Jesus  the  king  of  the  Jews. 
The  evangelists  differ  in  the  account 
of  this  title.  Mark  (.\v.  26)  says  it  was 
"  the  king  of  the  Jews."  Luke  says, 
(xxiii.  38),  "  this  is  the  king  of  the 
Jews."  John  (xix.  19),  "  Jesus  of 
Nazareth,  the  king  of  the  Jev.-s."  But 
the  difficulty  may  be  easily  removed. 
John  says,  that  the  title  was  written 
in  Hebrew,  Greek,  and  Latin.  It  ia 
not  at  all  improbable  that  the  inscrip- 
tion varied  in  these  languages.  One 
evangelist  may  have  translated  it  from 
the  Hebrew  ;  another  from  the  Greek  ; 
a  third  from  the  Latin ;  and  a  fourth 
have  translated  one  of  the  inscriptions  a 
little  ditlerently  from  another.  Besides, 
the  evangelists  all  agree  in  the  main 
point  of  the  inscription,  viz.,  that  he 
was  the  king  of  the  Jews. 

38.  Two  thieves  crucified,  &c.  Rath 
er,  two  robbers.  Pilate  did  not  reside 
in  Jerusalem.  When  he  came  there  on 
the  great  feasts,  or  at  other  times,  it  was, 
in  part,  to  hold  courts  for  the  trial  of 
criminals.  These  robbers  had  beer  pro- 
bably condemned  at  that  time  ;  and  to 
show  greater  contempt  for  Jesus,  he 
was  crucified  between  men  of  that 
abandoned  character,  and  on  a  cross 
that  should  have  been  occupied  by  their 
companion  and  leader,  Baralibas. 

39.  Waggi7ig  their  heads.  In  token 
of  derision  and  insult.  See  Job  xvi.  4. 
Ps.  cix.  25. 

40.  Thou  that  destroyest  the  temple, 
&  c.  Meani  ig,  thou  that  didst  boast  that 


830 


stroyest  the  temple,  and  buildest  it 
in  three  days,  save  thyself.  If  thou 
be  the  Son  of  God,  come  down 
from  the  cross. 

41  Likewisealso  the  chief  priests 
nocking  "Am,  with  the  scribes  and 
jlders,  said, 

42  He  saved  otliers,  himself  he 
cannot  save.  If  he  be  the  King  of 
Israel,    let   him   now    come   down 

c  lol  13.9.   Ps.35.16.   Is.28.22.   Lu.18.32. 


MATTHEW.  [A.  D.  33. 

from  the  cross,  and  vpe  will  believe 
him. 

43  He  trusted  in  God  ;  let  *  him 
deliver  him  now,  if  he  will  have 
him  :  for  he  said,  '  I  am  the  Son  of 
God. 

44  The  thieves  also,  which  were 
crucified  with  him,  cast  the  same 
in  his  teeth. 

45  Now    from    the    sixth    hour 

b  PS.3.2.IX.  8.42.  10.71.11.  e  Jno.5.]7,18.  10 
30,36. 


thou  couldst  do  it.  This  was  one  of  the 
things  that  had  been  falsely  ciiarged  on 
him.  It  was  intended  for  painful  sar- 
casm and  derision.  If  he  could  destroy 
the  temple,  they  thought  he  might  easily 
come  down  from  the  cross. 

42,  43.  He  saved  others.  It  does  not 
seem  probable  thai  they  meant  to  ad- 
mit that  he  had  actually  saved  others, 
but  only  that  he  pretended  to  save  them 
from  death  by  miracles,  or  that  he 
claimed  to  be  the  Messiah,  and  thus 
affirmed  that  he  could  save  them.  This 
is,  therefore,  cutting  irony.  IT  If  he  he 
the  King  of  Israel,  &c.  It  may  seem 
strange  to  some  that  Jesus  did  not  vin- 
dicate by  a  great  miracle  his  claims  to 
be  the  Messiah,  and  come  down  from 
the  cross.  But  the  time  had  coine  for 
him  to  make  atonement.  He  had  given 
full  and  sufficient  proof  that  he  was  the 
Christ.  The  people  would  have  been 
as  Uttle  satisfied  that  he  was,  if  he  had 
come  down  from  the  cross.  They  said 
this  for  the  purpose  of  insult ;  and  Jesus 
chose  rather  to  suffer  though  iiis  tna- 
raeter  was  assailed,  than  to  work  a  new 
miracle  for  their  gratification.  He  had 
foretold  his  death,  and  the  time  had 
come  ;  and  now  amidst  revihngs,  and 
jibes,  and  curses,  and  the  severe  sar- 
casms of  an  angry  and  apparently  tri- 
umphant priesthood,  he  chose  to  die  for 
the  sins  of  the  world.  To  this  they 
added  insult  to  God,  profanely  caUing 
upon  him  lo  interpose  by  miracle,  and 
save  him,  if  he  was  his  friend.  And  all 
his,  when  their  prophets  had  foretold 
this  very  scene,  and  when  they  were 
fulfilling  the  predictions  of  their  own 
scriptures.  So  wonderful  is  the  way 
by  which  God  causes  his  word  to  be 
fulfilled. 

44.  The  tltltves  also.  The  robbers, 
at  hifxhwaymen.     Luke  says  '.xxiii.  39) 


that  one  of  them  did  it,  and  that  the 
other  reproved  him  and  was  penitent. 
The  accoiuit  in  Luke  may,  however, 
easily  be  reconciled  with  that  in  Mat- 
thew, by  supposing  that  at  first,  both  of 
them  reviled  the  Saviour,  and  that  it  is 
of  this  fact  that  Matthew  speaks.  Af- 
terwards one  of  them  relented,  and  be 
came  penitent  —  perhaps  from  witness- 
ing the  patient  sufferings  of  Christ.  It 
is  of  this  particularly  that  Luke  speaks. 
Or  it  may  be,  that  what  is  true  of  one 
of  the  malefactors,  is  by  Matthew  at 
tributed  to  both.  The  evangelists,  when, 
for  the  sake  of  brevity,  they  avoid  par 
ticularizing,  often  attribute  to  many 
what  is  said  or  done  by  single  persons, 
meaning  no  more  than  that  it  was  done 
by  some  one  or  more  of  them,  without 
specifying  the  one.  Compare  Mark  vii, 
17,  wuh  Matt.  XV.  15.  Mark  v.  31, 
with  Luke  viii.  45.  Luke  ix.  13,  with 
John  vi.  8,  9.  ^  Cast  the  same  in  his 
teeth.  This  is  a  most  unhappy  transla- 
tion. It  means  in  the  original  simply, 
they  upbraided  him,  or  reproached  him 
in  the  same  manner. 

45.  Now,  from  the  sixth  hour.  ,That 
is,  from  our  twelve  o'clock.  The  Jews 
divided  their  day  into  twelve  hours,  be- 
ginning to  count  at  sunrise.  If  There 
was  darlmess.  This  could  not  have 
been  an  eclipse  of  the  sun,  f(;r  the  pass- 
over  was  celebrated  at  the  time  of  the 
full  moon,  when  the  moon  is  opposite 
to  the  sun.  Luke  says  (xxiii.  45),  that 
the  sun  was  darkened ;  but  it  was  not 
by  a.i  eclipse,  but,  perhaps,  by  the  va- 
pors and  clouds  that  preceded  the  eaith- 
quake.  The  only  cause  of  this  was  the 
interposing  power  of  God  —  furnishing 
testimony  to  the  dignity  of  the  sufferer, 
and  cauf  ing  the  elements  to  sympathise 
with  the  pains  of  his  dying  Son.  It  was 
also  pecuhavlv  proper  to  furnish  tliis  tc3< 


A.  D,  33.] 


CHAPTER  XXVII. 


331 


there  was   darkness  "  over  all  the  I      46  And    about   the    r.inth    hour 
land  unto  the  ninth  liour.  I  Jesus  cried  with  a  loud  voice,  say 

a  A  Ml. 8.9. 


timcny  when  the  Su.i  of  righteousness 
A'as  withdrawing  his  beams  for  a  time, 
and  the  Iledeeincr  of  men  was  e.xpir- 
ing.  A  dark,  thick  cloud,  shutting  out 
the  light  of  day,  and  clothing  every  ob- 
ject with  the  darkness  of  midnight,  was 
the  appropriate  drapery  with  which  the 
world  should  be  clad  when  the  Son  of 
God  ex|jired.  This  darkness  was  no- 
ticed bv  one  at  least  of  the  Pagan  writ- 
ers. Phlegon,  a  Roman  astronomer, 
speaking  of  the  fourteenth  year  of  the 
reign  of  Tiberius,  which  is  supposed  to 
be  that  in  which  our  Saviour  died,  says, 
"that  the  greatest  eclipse  of  the  sun 
that  was  ever  known  happened  then, 
for  the  day  was  so  turned  into  night  that 
the  stars  appeared."  If  Over  all  the 
land.  That  is,  probably  over  the  whole 
latid  of  Judea,  and  perhaps  some  of  the 
adjacent  countries.  The  e.xtent  of  the 
darkness  is  not  known.  U  The  ninth 
hour.  Till  about  three  o'clock  in  the 
afternoon,  at  which  time  the  Saviour  is 
supposed  to  have  died. 

46.  Eli,  Eli,  &,c.  This  language  is 
not  pure  Hebrew,  nor  Syriac,  but  a 
mLxture  of  both,  called  commonly  Syro- 
Chaldaic.  This  was  probably  the  lan- 
guage which  he  commonly  spoke.  The 
words  are  taken  from  Psalm  xxii.  1. 
If  My  God,  my  God,  &-C.  I'his  e.xpres- 
sion  is  one  denoting  intense  suffering. 
It  has  been  difficult  to  understand  in 
v^hat  sense  he  was  forsaken  by  God.  It 
is  certain  that  God  approved  his  work. 
It  is  certain  that  Jesus  was  innocent. 
He  had  done  nothing  to  forfeit  the  favor 
of  God.  As  his  own  Son — holy,  harm- 
less, undcfiled,  and  obedient,  God  still 
loved  him.  In  either  of  these  senses, 
God  could  not  have  forsaken  him.  But 
the  expression  was  probably  used  in  re- 
ference to  the  following  circumstances, 
viz. :  1st.  His  great  bodily  sufferings  on 
the  cross,  greatly  aggravated  by  his 
previous  scourging,  and  by  the  want  of 
sympathy,  and  by  the  revilings  of  his 
enemies  on  the  cross.  A  person  suffer- 
ing thus,  might  address  God  as  if  he 
was  forsaken,  or  given  up  to  extreme 
enguish.  2d.  He  himself  said  that  this 
was  "  the  j)ower  of  darkness."  Lttke 
xxii.  53.  'i'he  time  when  his  enemies, 
including  the  Jews  and  Satan,  were 
suffered  to  do  'heir  utm  St.    It  was  said 


of  the  serpent  that  he  should  bruise  the 
heel  of  the  seed  of  the  woman.  Gen. 
iii.  15.  By  that  has  been  commonly 
understood  to  be  meant,  that  though 
the  Messiah  should  finally  crush  and 
destroy  the  power  of  Satan,  yet  he 
should  himselt  suffer  through  the  power 
of  the  devil.  When  he  was  tempted 
(Luke  iv.)  it  was  said  that  the  tempter 
departed  from  him  for  a  season.  There 
is  no  improbability  in  supposing  that  he 
might  be  permitted  to  return  at  the  time 
of  his  death,  and  exercise  his  power  in 
increasing  the  sufferings  of  the  Lord 
Jesus.  In  what  way  this  might  be 
done,  can  be  only  conjectured.  It 
might  be  by  horrid  thoughts ;  by  tempt- 
ation to  despair,  or  to  distrust  (rod,  who 
thus  permitted  his  innocent  Son  to  suf 
fer;  or  by  an  increased  horror  of  the 
pains  of  dying.  3d.  There  might  have 
been  withheld  from  the  Saviour  those 
strong  religious  consolations ;  those 
clear  views  of  the  justice  and  goodness 
of  God,  which  would  have  blunted  his 
pains,  and  soothed  his  agonies.  Mar- 
tyrs, under  the  inffuencc  of  strong  reli- 
gious feeling,  have  gone  triumphantly 
to  the  stake,  but  it  is  possible  that  those 
views  might  have  been  withheld  from 
the  Redeemer  when  he  came  to  die. 
His  sufferings  were  accumulated  suffer- 
ings; and  the  design  of  the  atonement 
seemed  to  require  that  he  should  suffer 
all  that  human  nature  conld  be  made  to 
endure  in  so  short  a  time.  Yet,  4th. 
We  have  reason  to  think  that  there 
was  still  something  more  than  all  this 
that  produced  this  exclamation.  Had 
there  been  no  deeper  and  more  awful 
sufferings ;  it  would  be  difficult  lo  see 
why  Jesus  should  have  shrunk  from 
these  sorrows,  and  used  such  a  remark 
able  expression.  Isaiah  tells  us  (liii.  4, 
5)  that  he  bore  our  griefs,  and  carried 
our  sorrows  ;  that  he  was  wounded  for 
our  transgressions ,  and  bruised  for  out 
iniquities  ;  that  the  chastisement  of  our 
peace  teas  laid  upo7>  him  ;  that  by  his 
stripes  we  are  heided.  He  hath  redeemed 
us  from  the  curse  of  the  law,  being 
made  a  curse  for  us,  (Gal.  iii.  13);  he 
was  made  a  sin-offering,  (2  Cor.  v.  21); 
he  died  i)i  our  place,  on  our  account, 
that  he  might  bring  us  near  to  God.  It 
1  was  this,  doubtless,  which  caused  his 


332 


MATTHEW. 


[A.  D.  33. 


mg,  Eli  Eli,  lama  sabachthani  1 
that  is  to  say, »  My  God,  my  God, 
why  hast  thou  forsaken  me  1 

47  Some  of  them  that  stood  there, 
when  they  heard  thai,  said,  This  man 
falleth  for  Elias. 

48  And  straightway  one  of  them 
ran,  and  took  a  spunge,  and  filled  it 
with  *  vinegar,  and  put  it  on  a  reed, 
and  gave  him  to  drink. 

s  Pb.22.1.   Is.53.10.  La.1.12.    b  Ps.69.21. 


intense  sufferings.  It  was  the  mani- 
festation of  God's  hatred  of  sin  to  his 
Boul,  in  some  way  wliich  he  has  not 
explained,  that  he  experienced  in  that 
dread  hour.  It  was  suffering  endured 
by  kim,  tliat  was  due  to  us  ;  and  suf- 
'ering  by  which,  and  by  which  alone, 
we  can  be  saved  from  eternal  death. 

47.  This  man  calleth  for  Elias.  This 
was  done  purposely  to  deride  him  and 
his  pre-tensions  to  be  tlie  Messiah.  The 
words  Eli,  Eli,  they  might  easily  pre- 
tend that  they  understood  to  mean 
Ebas,  or  so  pervert  them.  The  taunt 
would  be  more  cutting,  because  it  was 
*he  universal  belief  of  the  Jews,  as  well 
as  the  doctrine  of  Christ,  that  Elias 
would  come  before  the  Messiah.  They 
derided  him  now,  as  calling  upon  Elias, 
when  God  would  not  help  him;  still 
keeping  up  the  pretensions  to  being  the 
Messiah,  and  invoking  Elijah  to  come 
from  the  dead  to  aid  him.  Or  it  is  pos- 
sible that  this  might  have  been  said  by 
some  bystanders,  who  did  not  under- 
stand the  language  in  which  he  spoke, 
or  who  might  not  have  been  near  enough 
to  hear  him  distinctly. 

48.  One  of  them  ran.  John  (xix.  28) 
says,  that  this  was  in  consequence  of 
Jesus'  saying,  "  I  thirst."  One  of  the 
effects  of  crucifixion  was  excessive 
thirst.  ^  Took  a  spunge.  A  spunge  is 
a  well  known  porous  substance,  that 
easily  absorbs  water.  It  was  used  in 
this  case,  because  Jesus  being  elevated, 
it  was  difficult  to  convey  a  cup  to  his 
lips.  1i  Filled  it  with  vinegar.  This 
was  the  common  drink  of  Roman  sol- 
diers. It  was  a  light  wine,  turned  sour, 
and  mcvod  with  water.  John  says, 
.'xix.  29\  there  was  a  vessel  set  full  of 
vinegar,  probably  for  the  use  of  the 
soldiers  who  watched  his  crucifixion. 
'S  And  pitt  it  on  arced.     John  says,  it 


49  The  rest  said,  Let  be,  let  ua 
see  whether  Elias  will  come  to  save 
him. 

50  Jesus,  when  he  had  cried 
again  with  a  loud  voice,  yielded  up 
the  ghost. 

51  And,  behold,  the  veil  *  of  the 
temple  was  rent  "^  in  twain,  from 
the  top  to  the  bottom ;  and  the 
earth  did  quake,  and  the  rocks  rent; 

c  Ex.2G.31.  Le.10.2, 15.21.23.  2  Ch.3.14.  dis 
25.7. 


was  put  upon  hyssop.  The  hyssop  ^vas 
a  shrub,  growing  so  large  sometimes  as 
to  be  called  a  tree.  1  Kings  iv.  33.  The . 
stalk  of  this  was  what  Matthew  calls  a 
reed.  The  spunge  fastened  to  this  could 
easily  be  extended  to  reach  the  mouth 
of  Jesus.  This  vinegar  Jesus  drank, 
for  it  was  not  intended  to  stupify  him, 
or  blunt  his  sense  of  pain,  hke  the  wine 
and  myrrh. 

49.  The  rest  said,  &c.  Still  deriding 
his  sufferings,  and  refusing  to  allow 
even  the  poor  consolation  of  a  drink,  to 
assuage  the  thirst  of  the  Saviour  of  the 
world  in  his  dying  agonies. 

50.  Cried  again  -with  a  loud  voice 
He  cried,  "It  is  finished."  John  xLx. 
30.  It  was  in  the  height  of  his  agony, 
probably  attended  with  deep  groaning, 
and  uttered  amidst  sorrows  which  were 
never  else  experienced  in  our  world. 
It  finished  the  work  of  atonement ; 
made  the  way  of  salvation  possible ; 
rolled  away  the  curse  from  guilty  men ; 
and  opened  the  kingdom  of  heaven  to 
all  true  behevers.  If  Yielded  up  the 
ghost.  This,  though  a  hteral  transla 
tion,  is  unhappy.  It  means,  resigned 
his  spirit,  or  expired.  The  same  phrase 
is  used  by  the  LXX.  in  describing  the 
dbrith  of  Rachel.     Gen  xxxv.  18. 

51.  The  vail  of  the  temple..  This  was 
doubtless  the  vail,  curiously  wrotight, 
which  separated  the  holy  from  the  most 
holy  place,  dividing  the  temple  into  two 
apartments.  Ex.  xxvi.  31 — 33.  IT /?j 
twain.  In  two  pieces,  or  parts.  This 
was  the  time  of  day  when  the  priest  was 
burning  incense  in  the  holy  place,  and  it 
is  probable  that  he  witnessed  it.  The 
most  holy  place  has  been  usually  consi- 
dered as  a  type  of  heaven,  and  the  rend- 
ing of  the  vail  to  signify  that  the  way  to 
heaven  w&s  now  open  to  all — the  groat 
High   Priest,    the    Lord   Jesus,    being 


A.  I).  3i).j 


CHAPTER  XXVll. 


ssa 


52  And  '  the  gi-aves  were  opened  ; 
\"ind  many  bodies  of  the  saints  which 
yslept  arose, 

y53  And  came  out  of  the  graves  ' 
after  his  resurrection,  and  went  into 
the\  holy  city,  and  appeared  unto 
mai\y. 

alsSoF.  2().l'.).  Ho. 13.14.  Jno.5.25,28.  6  Da. 
]2±   1  Th.4.14.    c  1  Cor.15.iJ0. 


'about  to  enter  in  as  the  forerunner  of 
his  people.  However,  ahmt  the  de- 
sign of  the  rending  of  the  vail,  the 
Scriptures  are  silent,  and  conjecture  is 
useless.  ^  Atid  the  earth  did  quake. 
Or  shook.  Earthquakes  are  violent 
convukaons  of  the  ground,  caused  com- 
monly by  conlined  and  rarefied  air. 
This  was  probably,  however,  a  miracu- 
lous convulsion  of  the  earth,  in  attesta- 
tion of  the  truth  that  the  sufferer  was 
the  Messiah,  the  Son  of  God;  and  as 
an  exhibition  of  his  wrath  at  the  crimes 
of  those  who  put  him  to  death.  It  was 
not  confined  to  Judca,  but  was  felt  in 
other  countries.  It  is  mentioned  by 
Roman  writers.  If  The  rocks  rent.  That 
is,  were  torn  asunder.  Rocks  are  still 
Been  at  mount  Calvary  thus  rent  asun- 
der, which  are  said  to  be  the  ones  that 
were  convulsed  when  the  Saviour  died. 

52.  And  the  graves  were  opened. 
Graves,  or  sepulchres,  were  most  com- 
monly made  among  the  Jews  in  solid 
rocks,  or  in  caves  of  rocks.  The  rend- 
ing of  the  rocks,  therefore,  would  lay 
them  open.  The  graves  were  opened 
by  this  earthquake,  but  the  dead  in  them 
did  not  rise  till  alter  liis  resurrection. 
^  And  many  bodies  of  saints  arose.  Of 
course  it  is  not  known  who  these  were, 
nor  what  became  of  them.  It  is  pro- 
bable that  they  were  persons  who  had 
.'ecently  died,  and  they  appear  to  have 
been  known  in  Jerusalem.  At  least 
had  the  ancient  saints  risen,  they  would 
not  have  been  known,  and  would  not 
so  soon  have  been  credited  as  those 
who  had  recently  died.  IT  Which  slept. 
Which  had  died.  The  death  of  saints 
is  often  called  sleep.  Dan.  xii.  2.  1 
Cor.  XV.  18.     1  Thess.  iv.  15. 

53.  And  came  out  of  the  graves  after 
kis  resurrection.  The  narrative  of  IVIat- 
thew  does  not  determine  whether  they 
came  to  life  before  Jesus  rose,  and  re- 
mained in  the  tombs,  or  came  to  life 
after  he  died.  The  latter  is  the  proba- 
ble opinion    .  There  is  nothing  said  of 


54  Now**  when  the  centurion,  and 
they  that  were  with  him  watching 
Jesus,  saw  the  earthquake,  and  those 
things  that  were  done,  they  feared 
greatly,  saying,  Truly  this  was  the 
Sen  of  God. 

55  And  many  women  were  there, 

d  Mar.  15.39.   Lu.23.47,&;c. 

the  reason  why  they  were  raised.  It  u 
not  improbable  to  suppose  that  it  was, 
amidst  the  other  wonders  attending  the 
death  of  Jesus,  to  convince  the  Jews 
that  he  was  the  Messiah.  Perhaps 
some  who  had  been  his  open  friends 
were  raised  up  now  as  an  attestation 
that  he  in  whom  they  had  believed, 
was  the  Christ.  What  became  of  them 
after  they  had  entered  into  the  city  : 
whether  they  again  died,  or  ascended 
to  heaven,  is  not  revealed,  and  conjee 
ture  is  vain.  If  The  holy  city.  Jerusa- 
lem, called  holy  because  the  temple 
was  there  ;  because  it  was  devoted  to 
Go.d ;  and  was  the  place  of  their  reli- 
gious solemnities. 

54.  Now  when  the  centurion,  &c 
Centurion,  a  captain  of  a  hundred  sol 
diers.  He  was  here  placed  over  the 
band  that  attended  the  crucifixion. 
If  They  feared  greatly.  They  regarded 
these  things  as  proof  that  God  was  an- 
gry, and  they  were  terrified  at  the 
prospect  that  vengeance  was  coming 
on  them.  If  Truly  this  was  the  Son  of 
God.  They  had  heard,  probably,  that 
before  Pilate  he  professed  to  be  the 
Son  of  God.  Seeing  these  wonders, 
they  believed  that  he  was  true,  and 
that  God  was  now  attesting  the  truth 
of  his  professions.  The  centurion 
was  a  heathen,  and  had  probably  no 
very  distinct  notions  of  the  phrase  the 
So7i  of  God  ;  perhaps  understanding  by 
it  only  that  he  was  hke  the  heathen 
heroes  who  had  been  deified ;  but  he 
certainly  regarded  these  wonders  as 
proof  that  he  was  what  he  professed  to 
be.  In  the  original  it  is,  '"a  son  of  a 
god;"  an  expression  perfectly  suitable 
to  a  polytheist,  who  believed  in  the  (;x- 
istence  of  many  gods.  Mark  (xv.  39) 
says,  that  they  affirmed  that  "  this  man 
was  the  son  of  God."  Luke  (.xxiii.  47), 
that  they  said,  "certainly  this  was  q 
righteous  man."  These  things  were 
said  by  different  persons,  or  at  different 
periods  ot  hia  stuTerengs — one  evange 


334 


MATTHEW. 


[A  D.  33. 


(beholding  afar  off,)  which  "  follow- 
ed Jesus  t'rom  Galilee,  ministering 
unto  him  ; 

56  Among  which  was  Mary  Mag- 
dalene, and  Mary  the  mother  of 
James  and  Joses,  and  the  mother  of 
Zebedee's  children. 

57  When  ^  the  even  was  come, 
thexs  came  a  rich   man   of  Arima- 

a  Lu  .8.2,3. 


list  having   recorded   one  saying,  and 
another  another. 

55.  Beholding  afar  off.  They  were 
probably  not  suffered  to  come  near  the 
cross,  because  it  was  surrounded  by 
soldiers.  They  witnessed,  with  intense 
feelings,  his  sufferings  from  some  con- 
venient place  as  near  as  they  could 
approach.  ^  Mhiistering  unto  him. 
Attending  hiiB,  and  providing  for  his 
wants.  While  multitudes  of  7«ew  joined 
in  the  cry,  Crucify  him,  and  forsook  him 
in  his  trying  moments,  it  does  not  ap- 
p(;ar  that  any  of  his  female  followers 
were  thus  unfaithful.  In  the  midst  of 
all  his  trials,  and  all  the  contempt 
poured  upon  him,  they  adhered  to  their 
Redeemer.  Never  did  female  con- 
stancy shine  more  brightly,  and  never 
was  a  happier  example  set  for  all  who 
should  afterwards  believe  on  him. 

56.  Mary  Magdalene.  Mary  of 
Magdala.  She  had  peculiar  cause  of 
attachment  to  the  Saviour,  having  been 
relieved  by  him  of  a  most  dreadful 
calamity,  and  restored  to  her  right 
mind,  after  being  possessed  by  seven 
devils.  Mark  xvi.  9.  1i  And  the  mo- 
ther of  Zebedee's  children.  That  is.  of 
James  and  John.  Matt.  x.  2.  Her 
name  was  Salome.     Mark  xv.  40. 

57.  When  the  even  was  come.  That 
iS,  sometime  after  three  o'clock  in  the 
aiiernoon.  Before  this,  the  Jews  had 
besought  Pilate  that  the  legs  of  those 
who  were  crucified  might  be  broken, 
and  the  bodies  be  taken  down,  that 
they  might  not  remain  on  the  cross 
during  the  sabbath.  The  soldiers  com- 
ing to  Jesus,  for  that  purpose,  found 
that  he  was  already  dead,  contrary  to 
their  expectation.  A  soldier,  however, 
thrust  a  spear  into  his  side,  and  there 
was  furnished  the  fullest  proof  that  he 
had  expired.  See  Notes  on  John  xix. 
^i~27.  ^  A  rich  man  of  Arimathea. 
It  is  uncertain  where  Arimathea  was. 


thea,  named  Joseph,  w'no  also  him 
self  was  Jesus'  disciple: 

58  He  went  to  Pilate,  and  beg- 
ged the  body  of  Jesus.  Then  Pilate 
commanded  the  body  to  be  deliver- 
ed. 

59  And  when  Joseph  had  taken 
the  body,  he  wrapped  it  in  a  cleaa 
linen  cloth, 

5Mar.l5.42.  Lu.23.50.   Jno.19.38. 


There  were  several  cities  of  that  name 
in  Judea.  It  is  commonly  supposed  to 
be  the  same  as  Rama.  See  Note  on 
ch.  ii.  17.  Luke  says  that  this  was  a 
city  of  the  Jews,  and  it  is  probable 
therefore,  that  it  was  in  the  tribe  of 
Benjamin,  and  but  a  short  distance 
from  Jerusalem.  This  man  sustained 
a  high  character.  He  was  an  "  honor 
able  counsellor;"  (Mark  xv.  43)  he 
"  waited  for  the  kingdom  of  God  ;"  he 
was  "  a  good  man  and  a  just ;"  he  had 
nobly  set  himself  against  the  wicked 
purposes  of  the  sanhedrim  (Luke  xxiii. 
51) ;  he  was  a  disciple  of  Jesus,  though 
he  was  not  openly  his  follower,  be- 
cause he  feared  the  Jews.  John  xix. 
38.  . 

58.  He  went  to  Pilate.  Because  no 
one  had  a  right  to  remove  the  body  but 
the  magistrate.  He  was  condemned  to 
be  crucified,  usually  a  long  and  most 
bitter  death,  and,  in  coirimon  cases,  ii 
would  have  been  unlawful  to  have  re 
moved  the  body  so  soon. 

59.  He  wrapped  it  in  a  clean  linen 
cloth.  John  adds,  that  this  was  done 
imth  spices  (xix.  40.)  The  Jews  were 
accustomed  to  use  myrrh,  aloes,  and 
other  aromatics,  in  large  quantities, 
when  they  buried  their  dead.  When 
they  were  not  regularly  embalmed, 
which  was  a  long  and  tedious  process, 
they  inclosed  the  spices  in  the  folds  of 
the  linen,  or  wrapped  the  body  in  it. 
Spices  were  sometiines  used  in  sucL 
quantities  as  to  form  a  heap  or  bed,  od 
which  the  dead  body  was  laid.  Thui 
it  is  said  of  Asa  (2  Chron.  xvi.  14), 
"  they  laid  him  in  the  bed  which  wa? 
filled  wit.^  sweet  odors  and  spices,"  &c. 
There  nc,  being  time  properly  to  em  ■ 
balin  the  body  of  Jesus,  he  was  buried 
in  this  manner.  The  woinen  who  at- 
tended him,  either  not  being  a\*are  of 
this,  or  desirous  of  showing  a  farther 
regaid  for  him,  returned  from  the  ee 


A.  I).  33.J 


CHAPTER  AXVIl. 


33.». 


60  And  "  laid  it  in  liis  own  new 
tomb,  which  he  liad  hewn  out  in 
the  rock  ;  and  he  rolled  a  great 
stone  to  the  door  of  the  sepulchre, 
and  departed. 

61  And  there  was  Mary  Magda- 
lene, and  the  other  Mary,  silting 
oyer  against  the'sepulchre. 

62  Now  the  next  day,  that  follow- 
ed the  day  of  the  preparation,  the 
thief  priests  and  Pharisees  came 
.ogmiier  unto  Pilate, 

o  Is.o3.9. 

pulchre  on  the  first  day  of  the  week, 
and  prepared  other  spices  wiih  which 
to  embalm  him.  Luke  xxiii.  56  ;  xxiv.  1. 

60.  I71  /lis  own  new  tomb.  John  says 
(xix.  41),  that  this  was  in  a  garden  that 
was  in  or  near  the  place  where  he  was 
crucified.  This  tomb  Joseph  had  pre- 
pared for  himself,  as  was  not  uncom- 
mon among  the  Jews.  In  this  tomb 
Luke  and  Jcihn  inform  us  that  no  man 
had  been  laid.  This  was  so  ordered, 
in  the  providence  of  God,  doubtless, 
that  there  might  be  no  suspicion  about 
his  identity  when  he  rose  ;  that  it  inight 
not  be  alleged  that  another  person  had 
risen ;  or  that  he  was  raised  by  touch- 
ing the  bones  of  some  prophet,  as  hap- 
pened to  the  corpse  that  touched  the 
bones  of  Elislia.  2  Kin^s  xiii.  21.  Far- 
ther, by  being  buried  here,  an  impor- 
tant prophecy  was  remarkably  fulfilled 
(Isa.  liii.  D) :  He  made  his  "rave — with 
the  rich  in  his  death.  The  fulfilment  of 
this  is  the  more  remarkable,  because 
during  his  life  he  associated  with  the 
poor,  and  was  himself  poor.  If  Which 
he  had  hewn  out  in  the  rock.  This  was 
a  common  way  of  constructing  tombs 
in  Judea.  .See  Note,  Matt.  viu.  28. 
Being  cut  out  of  a  rock,  there  was  no 
way  by  which  the  disciples  could  have 
access  to  it  but  by  the  entrance,  at 
which  the  guard  was  placed,  and  con- 
sequently it  was  impossible  for  them  to 
steal  him  away.  I'he  sepulchre  thus 
eecure,  was  rendered  more  so  by  rolling 
«  great  stone  at  its  entrance  ;  all  possi- 
ble precautions  thus  being  used,  in  the 
prjviiience  of  God,  against  imposition 
snd  deceit. 

62.  Now,  the  next  day,  that  followed 
tfte  daw  of  the  preparation.  The  first 
dnv  of  the  feast  of  the  passover  was 


63  Saying,  vSir,  we  remember  that 
that  deceiver  *  said,  while  he  was 
yet  alive,  After  "^  three  days  I  will 
rise  again. 

64  Command  therefore  that  the 
sepulchre  be  made  sure  until  the 
third  day,  lest  his  t^'sciples  come  by 
night,  and  ^  steal  him  away,  and  say 
unto  the  people.  He  is  risen  from 
the  dead  :  so  the  last  error  shall  be 
worse  tlian  the  first. 

65  Pilate  said  unto  them,  Ye  have 

6Jno.7.]2,47.  2  Cor.6.8.  c  c.16.21.  17.23 
20.19.   Lu.24.6,7.   Jiio.2.19.    dc.m.13. 


called  the  day  of  preparation,  becanso 
all  things  were  on  that  day  got  in  readi- 
ness for  the  observances  of  the  paschal 
week.  The  Jevvi.sh  day  closed  at  sun 
set,  and  the  sabbath  at  that  time  com 
menced.  The  7iext  day  mentioned  here 
does  not  mean  the  following  day  in  our 
acceptation  of  the  word,  or  the  following 
mornivg,  but  the  next  day  in  the  Jewish 
way  of  speaking;  that  is,  after  the  next 
day  had  commenced,  or  after  sundown. 
To  suppose  them  to  have  waited  till 
the  next  morning,  would  be  absurd ;  as 
the  disciples  would  be  as  likely  to  steal 
him  away  the  first  night  as  the  second. 

63.  TFe  rememher.  They  had  either 
heard  him  say  this,  or,  more  probably, 
had  understood  that  this  was  one  of  his 
doctrines.  If  That  deceiver.  One  o( 
the  charges  against  him  was,  that  ho 
deceived  the  people.  By  this  title  they 
still  chose  to  designate  him,  thinking 
that  his  death  had  fully  confirmed  the 
truth  of  the  charges  against  him. 

64.  Until  the  third  day.  That  is, 
during  two  nights  and  the  intervening 
day.  This  proves  that  when  the  Jews 
spoke  of  three  days,  they  did  not  of  ne- 
cessity mean  three  wlu  le  days,  btit  parts 
of  three  days,  as  was  the  case  in  our 
Saviour's  lying  in  the  grave.  If  T'liz 
last  error  shall  he  worse  than  the  first. 
That,  is,  the  last  deception,  or  taking 
him  from  the  tomb,  pretending  that  he 
rose,  shall  have  a  wider  influence  among 
the  people  than  ihe.  first,  or  his  pretend- 
ing to  be  the  Messiah. 

65.  Ye  have  a  viatch.  The  Jews  had 
a  guard  or  watch  of  Roman  sokiiers 
who  kept  watch  in  the  tower  cf  Anto- 
nia,  on  the  north-west  of  the  temple, 
Pilate  either  referred  to  these,  or  to  tho 
watch  that  attended  the  crucifixion  :  the 


336 


MATTHEW. 


[A,  D.  33 


a  watch  :  go  your  v;ay,  make  it  as 
sure  as  you  can. 

6G  So  they  wsnt.  and  made  the 
sepulchre  sure,  sealing  °  the  stone, 
and  settinsf  a  watch. 


a  Da.6.17. 


whole  hand  that  had  been  appointed  for 
that.  As  the  torments  of  crucifixion 
sometimes  lasted  many  days,  the  band 
had  been  probably  granted  to  them 
during  that  time,  and  they  were,  there- 
fore, still  at  the  direction  of  the  chief 
priests. 

66.  Sealing  the  stone.  The  sepul- 
chre was  made  sure,  by  affi.xing  the 
large  stone  to  the  entrance  in  such  a 
way  that  it  could  not  be  removed  with- 
out detection.  It  was  sealed.  In  what 
way  this  was  done,  cannot  now  be  cer- 
tainly told.  The  cave  in  which  Daniel 
was  cast  was  fastened  in  the  same 
manner,  and  sealed  with  the  king's 
signet  (Dan.  vi.  17)  perhaps  by  fastening 
the  stone  in  its  place  with  cords,  and 
bringing  them  together  and  uniting 
them  with  wax,  and  impressing  on  that 
ihe  seal  of  the  king.  In  this  way  letters 
and  books  were  anciently  sealed.  Pos- 
sibly on  the  sepulchre  of  Jesus  was 
impressed  in  this  manner  the  seal  of 
Pilate — the  seal  of  office — making  it 
doubly  sure.  Or  it  may  be  that  the 
stone  was  fitted  into  the  tomb  with  clay 
or  cement,  and  on  that  was  impressed 
the  seal  of  Pilate.  ^  Selting  a  watch. 
That  is,  as  large  a  number  of  soldiers 
as  they  judged  necessary  to  secure  the 
tomb. 

We  cannot  but  be  struck  with  the 
wisdom  of  God,  in  ordering  the  circum- 
stances of  the  Saviour's  burial  in  such 
a  manner  as  to  avoid  the  possibility  of 
deception.  Had  all  this  been  done  by 
h.\9i  friend  1 ,  it  might  have  been  said  that 
they  only  pretended  to  secure  the  tomb, 
and  only  iretended  that  he  was  dead. 
Bui  he  was  adjudged  to  be  dead  hy  the 
Jev)s  themselves ;  Pilate  was  satisfied 
that  that  was  the  fact ;  they  had  their 
Dwn  way  about  his  burial ;  he  was 
buried  alone  ;  the  place  of  his  sepulchre 
was  made  sure — expressly  to  prevent  his 
being  removed ;  and  they  placed  around 
him  a  guard,  in  their  own  judgment, 
large  enough  to  prevent  his  being  taken 
"^way  by  force  or  strength.  Ifis  very 
ncmies,  therefore,  took  every  possible 
>r>Jcaution  to  place  his  resurrection  be- 


CH AFTER  XXVIII. 

IN  '  the  end  of  the  sabbath,  as  h 
began  to  dawn  toward  the  firs  ; 
dai/  of  the  week,  came  Mary  Maj  - 

J  Mar.lG.l.    Lii.24.1,&c.   Jiio.20.1,&c. 


yond  the  possibihty'  of  suspicion  ol 
fraud  and  imposture,  and  were  the  verj 

means  of  furnishing  the  most  striking 
proof  that  his  death,  burial,  and  resur- 
rection were  not  impositions,  but  most 
affecting,  awful,  and  yet  cheering  reah- 
ties. 

CHAPTER  XXVIII. 

1.  In  the  end  of  the  Sabbath.  The 
word  e7id  here  means  the  same  as  after 
the  Sabbath  ;  i.  e.,  after  the  Sabbath 
was  fully  completed,  or  finished,  and 
may  be  expressed  in  this  manner,  '  In 
the  night  following  the  sabbath,  for  the 
sabbath  closed  at  sunset,  as  it  be 
gan  to  dawn,'  &c.  ^\  As  it  began  tc 
damn  tovmrd  the  Jirst  day  of  the  wee/:. 
The  word  daivn  is  not  of  necessity  in 
the  original.  The  word  there  properly 
means,  as  the  first  day  approached,  or 
drew  on,  without  specifying  the  pre- 
cise time.  Mark  says  (xvi.  1,  2),  that 
it  was  after  "  the  sabbath  was  past,  and 
very  early  in  the  morning,  at  the  rising 
of  the  sun ;"  i.  e.,  not  that  the  sun  was 
rise?!,  but  that  it  was  about  to  rise,  or 
at  the  early  break  of  day.  Luke  says 
(xxiv.  1),  that  it  was  very  early  ;  in  the 
Greek,  deep  tivilight,  or  when  there 
was  scarcely  any  light.  John  (.xx.  1) 
says,  it  was  "  very  early,  while  it  was 
yet  dark."  That  is,  it  was  not  yet  full 
daylight,  or  the  sun  had  not  yet  risen. 
The  time  when  they  came,  therefore, 
was  at  the  break  of  day,  when  the  sun 
was  about  to  rise,  but  while  it  was  yet 
so  dark  as  to  render  objects  obscure, 
or  not  distinctly  visible.  IT  The  first  day 
of  the  week.  The  day  v^'hich  is  observ- 
ed by  Christians  as  the  sabbath.  The 
Jews  observed  the  Seventh  day  of  the 
week,  or  our  Saturday.  During  that 
day  our  Saviour  was  in  the  grave,  Aa 
he  rose  on  the  morning  of  the  first  day, 
it  has  always  been  observed,  in  com- 
memoration of  so  glorious  an  event. 
^  Came  ]SIary  Magdalene,  and  the  other 
Mary.  From  Mary  Magdalene  Christ 
had  cast  out  seven  devils.  Grateful  for 
his  great  mercy,  she  was  one  of  his 
firmest  and  most  faithful  followers,  anJ 


\.  D.  33.] 


CHAPTER  XXVIII. 


337 


'lalene,  •  and  the  other  Mary,  to  see 
'he  sepulchre. 

2  And,  behold,  there '  was  a  {rroat 
earthquake :  for  the  angel  of  the  Lord 
descended  from  heaven,  and  cam/ 
and  rolled  back  the  stone  from  t'.H; 
door,  and  sat  upon  it. 

a  C.27.5G.      '  or,  had  been. 

was  first  at  the  sepulchre,  and  was^<-s/ 
permiiied  to  .«ee  her  risen  Lord.  'I'lie 
other  Mary  was  not  the  mother  of  io- 
sus,  but  the  mother  of  James  iiid 
Joses.  (Mark.)  Mark  says  that  Sa- 
lome attended  them.  Salome  was  ine 
wife  of  Zcbedee,  and  the  mother  of 
James  and  John.  From  Luke  (xaiv. 
10),  it  appears  that  Joanna,  wife  of 
Chusa,  Herod's  steward  (see  Luke  viii. 
3),  was  with  them.  These  four  wo- 
men, Mark  says,  having  brought  sweet 
spices,  came  to  anoint  him.  They  had 
prepared  apart  of  them  on  the  evening 
before  the  sabbath.  Luke  x.xiii.  56. 
They  now  completed  the  preparation, 
and  bought  more :  or  it  may  be  that  it 
means  merely  that  havi7iff  hous^ht  sweet 
spices,  without  specifying  the  nmewhen, 
they  came  now  to  embalm  him.  John 
mentions  only  Mary  Magdalene.  He 
does  this  probably  because  his  object 
was  to  give  a  particular  account  of  her 
interview  with  the  risen  Saviour.  There 
is  no  contradiction  among  the  evange- 
lists. For  while  one  mentions  only  the 
names  of  a  part  only  who  were  there, 
he  does  not  deny  that  others  were  pre- 
sent also.  It  is  an  old  ma.\im  that  "  he 
who  mentions  a  few,  does  not  deny  that 
there  are  more."  ^  To  see  the  sepulchre. 
To  see  whether  it  was  as  it  had  been 
left  on  the  evening  when  he  was  laid 
there.  To  see  if  the  stone  was  still 
there,  by  which  they  would  know  that 
fie  had  not  been  removed.  Mark  and 
Luke  say  that  the  design  of  their  com- 
;ns(  was  to  anoint  him  with  the  sweet 
«pices  which  they  had  prepared.  Mat- 
thew docs  not  mention  that,  but  he 
>loes  not  rfewi/that  that  was  the  ultimate 
:Jesign  of  their  coming.  It  is  not  im- 
probable that  they  might  have  known 
the  manner  in  which  he  was  buried. 
wi'L  a  large  quainity  of  myrrh  and 
I'oes.  But  that  was  done  in  haste;  it 
vins  done  by  depositing  the  myrrh  and 
iloes,  without  nii.xture  or  preparation, 
n  th','  gniYe-cloihes.  They  came,  that 
Jiey  might  embalm  his  body  more  de- 
29 


3  His  '  countenance  was  like 
lightning,  and  his  raiment  white  as 
<;now  : 

4  And  for  fear  of  him  the  keep- 
ers did  shake,  and  became  as  dead 
men. 

iPs.101.4.  Eze.l.4-14.  Da.lOG.  ReJ.14- 
10. 


liberately,  or  at  least  that  they  migh 
anoint  the  bandages,  and  complete  the 
work  of  embalming. 

2.  There  was  a  great  earthquake. 
Rather  there  had  been.  It  does  not 
mean  that  this  was  while  they  were 
there,  or  while  they  were  going,  but 
that  there  had  been  so  violent  a  commo- 
tion as  to  remove  the  stone.  The  word 
here  rendered  earthquake  docs  not  of 
necessity  mean  that  the  convulsion  ex- 
tended to  the  earth,  but  only  that  there 
had  been  such  a  concussion  as  to  re- 
move the  stone.  If  A7id  sat  v.pon  it. 
Sat  upon  it  when  the  keepers  saw  him. 
It  is  not  said  that  he  was  sitting  when 
he  appeared  to  the  women.  From 
Luke,  it  would  rather  appear  that  he 
was  standing. 

3.  His  countenajice.  In  our  language, 
the  word  counteiiance  refers  to  \\\e  fact 
only.  In  the  original,  it  refers  to  hif 
whole  person.  His  general  aspect,  01 
the  appearance  of  the  a7igel  himsilf,  was, 
&,c.  1i  Like  lightning.  Fcculiarly 
bright  and  shining.  ^  His  raimeTil 
v>hite  as  snow.  Celestial  beings  are 
usually  represented  as  cloihcd  in  v.'hite 
Act.s  i.  10.  Dan.  vii.  9.  Rev.  iii.  4,  5 
iv.  4  ;  vii.  13,  14.  White,  among  the 
Jews,  was  the  symbol  of  purity,  or 
innocence. 

4.  The  keepers  did  shake.  It  was 
night.  The  appearance  was  sudden 
and  unexpected,  and  to  them  terrilic. 
The  stone  was  probably  suddenly  re- 
moved. At  the  noise,  the  light,  the 
suddenness  of  the  appearance,  they 
were  affrighted,  ^t  And  became  as  dead 
men.  Probably  by  terror  tlioy  fainted, 
or  were  thrown  into  a  swoon.  At  this 
time  it  is  probable  tnat  the  Lord  Jesua 
arose  ;  and  hence  he  was  not  seen  by 
them  when  he  came  forth.  At  whr.t 
precise  time  of  the  nishi  this  was,  we 
are  not  certainly  informed.  The  nar- 
rative, however,  leads  us  to  su[)pose 
that  it  was  not  long  before  the  women 
came  to  the  sepulchre,  or  near  the  break 
of  day. 


838 


MATTHEW. 


[A.  D.  33 


5  And  the  angel  answered  "  and 
said  unto  the  women,  Fear  not  ye: 
for  *  I  know  that  ye  seek  Jesus, 
which  was  crucified. 

6  He  is  not  here  ;  for  he  is  risen, 
as  he  said.'  Come,  seethe  place 
where  the  Lord  lay. 

«  He.1.14.      b  Ps.105.3,4-      e  c.27.63. 


5,  And  the  ans^el  answered  and  said, 
&c.  This  was  not  on  the  outside  of  the 
tomb,  for  Matthew  does  not  say  that  the 
angel  appeared  to  the  women  then,  but 
only  to  the  keepers.  Mark  says,  "en- 
tering into  the  sepulchre,  they  saw  a 
young  man  sitting  on  the  right  side, 
clothed  in  a  long  white  garment."  (xvi. 
f).)  Luke  says  (x.xiv.  3),  "  they  enter- 
ed in,  and  found  not  the  body  of  the 
Lord  Jesus ;  and  as  they  were  much 
perplexed  thereabout,  behold  two  men 
stood  by  them  in  shining  garments." 
Seeing  the  stone  rolled  away,  and  the 
sepulchre  open,  they  of  course  anxious- 
ly entered  into  it,  to  see  if  the  body  was 
there.  They  did  not  find  it,  and  there 
they  saw  the  vision  of  the  angels,  who 
gave  them  informati  i  respecting  his 
resurrection.  InfideU  have  objected 
that  there  are  three  inconsistencies  in 
the  accounts  by  Mark  and  Luke :  1st. 
That  Mark  says  the  angel  was  sitting, 
and  Luke  says  they  were  standing. 
Answer.  The  word  in  Luke  does  not 
of  necessity  mean  that  they  stood,  but 
only  that  they  were  present.  Or  it  may 
be  that  the  one  that  Mark  mentions  was 
sitting  when  they  entered,  and  then 
arose.  2d.  It  is  objected  that  Luke 
mentions  two,  but  Mark  and  Matthew 
one.  Answer.  Mark  mentions  the  one 
who  spoke  ;  for  it  cannot  be  supposed 
they  both  spake  the  same  thing.  He 
does  not  deny  that  another  was  present 
with  him.  Luke  affirms  that  there  was. 
This  way  of  speaking  is  not  unfrequent. 
Thus  Mark  and  Luke  mention  only  one 
demoniac  who  was  cured  at  Gadara. 
Matthew  mentions  two.  In  like  man- 
ner, Mark  and  Luke  speak  of  only  one 
blind  man  who  was  cured  at  Jericho, 
while  from  Matthew  it  is  certain  that 
two  were.  The  fact  that  but  one  is 
mentioned  —  where  it  is  not  denied  that 
there  were  others — does  not  prove  that 
there  could  not  be  others.  3d.  Mat- 
thew calls  this  an  angel.  Mark  and 
Luke  a  man.  Answer.  Angels,  in  the 
scriptures,  from  appealing  in  the  form 


7  And  go  quickly,  and  tell  his 
disciples  that  he  is  risen  "*  from  the 
dead  ;  and,  behold,  he  goeth  before 
you  into  Galilee  ;  there  '  shall  ye 
see  him  :  lo,  I  have  told  yon. 

8  And  they  departed  quickly  from 
the  sepulchre,  with  fear  and  great 

(iLu.24.34.   lCo.15.4.      ever.16,17. 

of  men,  are  often  called  as  they  appear. 
and  are  mentioned  as  men.  See  Gen 
xviii.  2,  16,  22;  xix.  1,  5.  "^  Fear  na 
ye.  The  cause  of  their  fear  was  doubt 
less  the  appearance  of  the  angels ;  o' 
the  word  fear  may'be  taken  m  a  widei 
sense,  and  mean  agitated  or  troubled 
Thus,  be  not  agitated,  or  troubled,  tha 
you  do  not  find  the  body  of  the  Saviour 
I  know  that  ye  seek  him,  and  are  trou 
bled  that  he  is  removed  ;  but  you  need 
not /ear  that  he  has  been  stolen.  You 
will  see  him  again  in  Galilee. 

6.  He  is  risen,  as  he  said.  He  had 
often  predicted  that  he  would  rise,  but 
the  disciples  did  not  understand  it,  and 
consequently  did  not  expect  it.  Matt, 
xvi.  21  ;  XX.  19.  TT  The  place  where  the 
Lord  lay.  The  place  where  a  body 
was  deposited  in  a  sepulchre  was  com- 
monly a  Tiiche  cut  in  the  wall  of  the  se- 
pulchre. The  sepulchre  was  usually 
large  ;  that  of  David  was  more  than  a 
hundred  feet  in  length,  cut  out  of  sohd 
rock  under  ground,  and  separated  into 
various  apartments.  All  round  the 
sides  of  those  apartments  were  niches 
for  the  dead ;  or  they  were  ranged 
around  the  sides,  in  places  cut  in  the 
solid  rock  just  large  enough  to  contain 
the  body.  In  such  a  place  our  Lord 
lay. 

7.  Tell  his  disciples.  Mark  adds  par- 
ticularly, "  tell  Peter."  This  was  a 
kind  message  to  Peter,  who  had  so  re- 
cently denied  his  Lord.  It  would  serve 
to  cheer  him  in  his  despondency,  and  to 
assure  him  that  his  sin  had  been  for- 
given ;  and  U  shows  the  tender  love  anJ 
remembrance  of  Jesus  —  even  for  hie 
unfaithfid  friends. 

8.  Ajid  they  departed  quicTtly.  Joyful 
at  the  news,  and  wishing  to  impart  it  to 
all.  they  fled  to  find  the  disciples,  and 
tell  ihem  that  the  Lord  was  risen, 
U  With  fear  and  great  joy.  Fear,  1st, 
at  the  wonderful  scenes  which  they  hac 
witnessed  —  the  stone  rolled  away,  anc 
the  present,,  of  an  angel ;  2d,  a  con 
fused  state  of  mind,  apprehensive,  per 


•.D.33.J 


O'HAPTER  XXV 111 


3S» 


joy,  and  did  run  to  bring  his  disci- 
ples word. 

9  And  as  they  went  to  tell  his 
disriples,  behold,  Jesus  met  them. 
Baying,  Ail  hail."  And  they  came 
and  held  him  by  the  feet,  and  wor- 
shipped him. 

10  Then  said  Jesus  unto  them. 
He  not  afraid  :  go  tell  my  brethren, 

a  Jno.20.19. 

haps,  that  it  might  not  after  all  be  true. 
The  news  was  too  good  to  be  credited 
at  once.  Yet  they  had  sufficient  belief 
in  it  to  fill  them  with  great  and  unex- 
pected joy.  Perhaps  no  language  could 
better  express  the  state  of  their  minds — 
the  mingled  awe  and  rejoicing  —  than 
that  which  is  here  used.  ^  And  did  run, 
&.C.  They  ran  to  announce  what  they 
had  seen  to  the  disciples.  The  city, 
where  the  disciples  were,  was  half  a 
mile  or  more  from  the  place. 

9.  And  as  they  went — Jesus  met  them. 
This  was  when  they  left  the  sepulchre 
the  second  time.  Jesus  ^rs<  appeared  to 
Mary  Magdalene,  when  alone.  John 
XX.  14.  Afterwards  he  appeared  to  the 
other  women,  as  related  by  Matthew. 
See  the  accounts  of  the  resurrection 
harmonized,  at  the  end  of  this  chapter. 
"^  All  hail.  This  is  a  term  of  salutation. 
The  word  "  all"  has  been  supplied  by 
the  translators.  It  is  not  in  the  origi- 
nal. The  meaning  of  the  word  "  hail" 
here,  is  rejoice ;  a  term  of  salutation 
connected  with  the  idea  of  joy  — joy 
at  his  resurrection,  and  at  meeting 
them  again.  H  Held  him  hij  the  feet. 
Or  threw  themselves  prostrate  before 
him.  This  was  the  usual  posture  of 
supplication.  See  2  Kings  iv.  37.  It 
does  not  mean  that  they  took  hold  of 
his  feet,  but  only  that  they  cast  them- 
selves down  before  him.  If  And  wor- 
shipped him.  See  Note,  Matt.  viii.  2. 
In  this  place  the  word  worship  seems  to 
denote  the  homage  due  to  the  Messiah 
risen  from  the  dead  ;  regarded  by  them 
now  in  a  proper  light,  and  entitled  to 
the  honor  which  weis  due  to  God,  agree- 
ably to  John  V.  23. 

10.  Be  not  afraid.  The  ancients, 
when  in  the  presence  of  a  heavenly  be- 
mg — an  angel,  or  one  who  was  sup- 
posed to  be  possessed  of  divine  power — 
were  commonly  struck  with  great /car, 
aa  well  as  a  great  sense  of  their  un- 


*  that    they   go   into   Galilee,   and 
there  shall  they  see  me. 

11  Now  when  they  were  going 
behold,  s  me  of  the  watch  came 
into  the  city,  and  shewed  unto  the 
chief  priests  all  the  things  that 
were  done. 

12  And  when  they  were  assem- 
bled with  the  elders,  and  had  taken 

b  He.2.11. 


worthmess.  See  Luke  v.  8.  Judges 
vi.  22,  23;  xiii.  21,  22.  The  women 
were  in  Uke  manner  alarmed  when  they 
saw  Jesus,  believing  him  now  peculiarly 
to  be  a  divine  Being  ;  seeing  him  re- 
turning from  the  regions  of  the  dead ; 
and  doubtless  impressed  with  a  new 
consciousness  that  they  were  unworthy 
of  being  in  his  presence.  Jesus  com- 
forted them.  He  was  the  same  Jesus 
with  whom  they  had  been  beiore  his 
death  ;  and  they  had  no  reason  now  to 
fear  him.  ^  Go  tell  my  brethren.  There 
is  something  exceedingly  tender  in  the 
appellation  here  used,  "  my  brethren." 
Though  he  was  risen  from  the  dead ; 
though  about  to  be  exalted  to  heaven  ; 
yet  he  did  not  disdain  to  call  his  disci 
pies  his  brethren.  This  was  calculated 
still  farther  to  silence  the  fears  of  the 
women,  and  inspire  them  with  confi- 
dence. IT  Into  Galilee.  Galilee  was  the 
northern  part  of  the  land.  There  the 
Saviour  commenced  his  ministry  ;  and 
there,  away  from  the  noise  and  confu- 
sion of  the  city,  he  purposed  again  to 
meet  them — in  retirement  and  quietness 
to  satisfy  them  of  his  resurrection — and 
to  commission  them  to  go  forth  and 
preach  the  everlasting  gospel. 

11.  When  they  were  going.  Or  when 
they  had  gone  from  the  tomb.  ^  Some 
of  the  watch.  Some  of  the  guard  that 
had  been  set  around  the  tomb  to  keep 
it  safe.  Probably  the  leaders,  or  offi- 
cers, came  to  give  a  true  account  of 
what  had  happened.  H  Showed  unto 
the  chief  priests.  To  Annas  and  Caia- 
phas. 

12.  And  when  they  were  assembled, 
&c.  They  deemed  the  matter  of  so 
much  importance  as  to  justify  the  call- 
ing together  of  the  great  council  of  the 
nation.  Notwithstanding  all  their  ( au 
tion,  it  was  plain  that  the  body  of  Jesus 
was   gone.     It  was   farther  plain   that 

he  disciples  would  affirm  that  he  was 


S40 


MATTHEW. 


[A.  D.  33. 


counsel,  they  gave  large  money  unto 
the  soldiers, 

13  Saying,  Say  ye.  His  disciples 
«ame  by  night,  and  stole  "  him  away 
while  we  slept. 

14  And  if  this  come  to  the  go- 

o  c.26.f)4. 


mised.  It  was  not  improbable  that  Je- 
ms would  himself  appear,  and  convince 
multitudes  that  he  was  the  Messiah ; 
and  that  the  guilt  of  putting  him  to 
depth  would,  after  all  their  caution  and 
cunning,  be  charged  on  them.  They 
had  been  at  great  pains  to  procure  his 
death.  They  had  convinced  Pilate  that 
he  was  dead.  They  had  placed  a  guard 
for  the  express  purpose  of  preventing 
his  being  taken.  It  would  be  in  vain 
after  this  to  pretend  that  he  was  not 
dead  ;  that  he  was  in  a  swoon  ;  that  he 
died  in  appearance  only.  They  had 
shut  themselves  out  from  this,  which 
would  have  been  the  most  plausible 
plea,  and  whatever  course  they  might 
now  adopt,  they  were  obliged  to  pro- 
ceed on  the  admission  that  he  had  been 
really  dead,  and  that  all  proper  measures 
had  been  taken  to  prevent  his  being 
stolen.  They  concluded,  after  consul- 
tation, that  but  one  way  was  left  —  to 
bribe  the  soldiers  —  to  induce  them  to 
(ell  a  falsehood,  and  to  attempt  to  con- 
vince the  world  that  Jesus,  in  spite  of 
themselves,  and  in  the  face  of  all  pro- 
bability, had  been  really  stolen.  H  Large 
money.  Much  money.  This  was  given 
to  bribe  them ;  to  induct  them  to  con- 
ceal the  truth  ;  and  to  afhrm  what  they 
knew  was  false. 

14.  The  governor'' s  ears.  To  Pilate. 
If  it  is  reported  to  him  that  Jesus  was 
stolen  while  you  slept.  11  IVe  will  per- 
suade him.  We  i*ill  convince,  or  satisfy 
him,  so  that  he  shall  not  punish  you. 
This  they  might  promise  with  sdfcty. 
For,  Isi.  They  knew  from  the  charac- 
ter of  Pilate  that  he  could  be  easily 
bribed.  2d.  Pilate  after  the  feast  of 
•  he  passover  was  accustoned  to  return  to 
Cesarea.  He  had  not  been  inclined  at 
all  to  interfere  h.  any  thing  concerning 
the  Saviour,  until  it  was  urged  upon 
liim  by  the  Jews.  He  would  not  be 
disposed  of  himaelf  to  take  any  farther 
trouble  about  the  matter.  He  would 
feel  that  all  that  could  be  demanded  of 
him  had  been  done,  and  would  not  be 
disposed  farther  to  interfere,  unless  the 


vernor  s  ears,  we  will  persuade  him, 
and  secure  you. 

15  So  they  took  the  money,  and 
did  as  they  were  taught :  and  this 
saying  is  commonly  reported  among 
the  Jews  until  this  day. 


sanhedrim  should  demand  it.     This  of 
course  they  would  not  do. 

15.  This  saying  is — reported.  This 
account  of  the  disappearance  of  the  body 
of  Jesus  from  the  sepulchre  is  com- 
monly given.  IT  Until  this  day.  The 
time  when  Matthew  wrote  this  gospel, 
i.  e.,  about  thirty  years  after  the  resur- 
rection. 

.  The  resurrection  of  the  Lord  Jesus, 
of  which  an  account  is  given  in  this 
chapter,  is  one  of  the  most  important 
doctrines  of  the  Christian  rehgioT,  and 
is  attested  by  the  strongest  evidence 
that  can  be  adduced  in  favor  of  any  an- 
cient fact.  Let  it  be  considered :  1st. 
That  he  had  often  foretold  his  own 
death  and  resurrection.  See  Matt.  xii. 
40;  .\-vi.  21;  .\.\.  19.  2d.  There  was 
no  doubt  that  he  was  really  dead. 
Of  this  the  Jews,  the  Romans,  and  the 
disciples,  were  all  equally  well  satis- 
fied. 3d.  Every  proper  precaution  was 
taken  to  prevent  his  removal  by  stealth. 
A  guard,  usually  consisting  of  sixty 
men,  was  placed  there  for  the  e.xpress 
purpose  of  keeping  him,  and  the  sepul- 
chre was  secured  by  a  large  stone,  and 
by  a  seal.  4th.  On  the  third  day  the 
body  was  missing.  In  this  all  were 
agreed.  The  high  priest  did  not  dare 
to  call  that  in  question.  They  labored, 
therefore,  to  account  for  it.  The  disci 
pies  affirmed  that  he  was  alive.  The 
Jews  hired  the  Roman  soldiers  to  affirm 
that  he  was  stolen  while  they  slept,  and 
succeeded  in  making  many  of  the  peo- 
ple believe  it.  This  account  of  the  Jews 
is  attended  with  the  following  difficul- 
ties and  absurdities  :  1st.  The  Roman 
guard  was  composed  usually  of  si.xty 
nten,  and  they  were  stationed  there  for 
the  express  purpose  of  guarding  the 
body  of  Jesus.  2d.  The  punishment 
of  sleeping  while  on  guard  i  i  the  Roman 
army  was  death,  and  it  is  perfectly  in 
credible  that  they  should  expose  them 
selves  in  this  manner  to  death.  3d 
The  disciples  were  few  in  number,  un 
armed,  weak,  and  timid.  They  had 
just  fled  before  those  who  took  Jesiu 


A.  D.  33. 


CHAPTER  XXVI II. 


341 


16  Then  "  the   eleven  disciples 
went  away  into  Galilee,  into  a  moun- 
o  c.26.32. 


m  the  garden,  and  how  can  it  be  believ- 
ed thai  in  so  short  a  time  they  would 
dare  to  attimpt  to  take  away  from  a 
Roman  guard  of  armed  men  what  ihoy 
were  expressly  set  to  defend?  4th. 
How  could  the  disciples  presume  that 
ihey  would  find  them  asleep  ;  or  if  they 
should,  how  was  it  possible  to  remove 
.he  stone  and  the  body,  wiihout  awak- 
ing one  of  their  number.  5th.  The  re- 
qnlarity  and  order  of  the  grave-clothes 
iJohn  .■c.\.C,7),  show  thai  the  body  had 
not  been  stolen.  When  men  rob  graves 
of  the  bodies  of  the  dead,  they  do  not 
wait  coolly  to  fold  up  the  grave-clothes, 
and  lay  them  carefully  by  themselves. 
6th.  It  the  soldiers  were  asleep,  how 
did  they,  or  how  could  they  know  that 
the  disciples  stole  the  body  away  ?  If 
they  were  awake,  why  did  they  suffer 
it  ?  The  whole  account,  therefore,  was 
intrinsically  absurd.  On  the  other  hand, 
the  account  given  by  the  disciples  was 
perfectly  natural.  1st.  They  account 
for  the  reason  why  the  soldiers  did  not 
see  the  Saviour  when  he  rose.  Terri- 
fied at  the  vision  of  an  an^el,  they  be- 
came as  dead  men.  2d.  They  affirmed 
that  they  saw  him.  All  the  apostles 
afRrmed  this,  and  many  others.  3d. 
They  affirmed  it  in  Jerusalem,  in  the 
presence  of  the  Jews,  before  the  high 
priest  and  the  people.  See  the  Acts  of 
the  Apostles.  If  the  Jews  really  be- 
lieved the  account  which  they  them- 
selves had  given,  why  did  they  did  not 
apprehend  the  apostles,  and  prove  them 
guilty  of  the  theft,  and  of  falsehood: 
things  which  they  never  attempted,  and 
which  show,  therefore,  that  they  did 
not  credit  their  own  report.  4th.  In 
regard  lo  the  Saviour,  they  could  not 
be  deceived.  They  had  been  with  him 
three  years.  They  knew  him  as  a 
friend.  They  again  ate  and  drank  with 
him ;  they  put  their  fingers  into  his 
hands  and  side ;  they  conversed  with 
him ;  they  were  with  him  forty  days. 
There  were  enough  of  them  to  bear 
rvitness.  Law  commonly  requires  not 
more  than  one  or  two  competent  wit- 
nesses, but  here  were  twelve^Xviva,  ho- 
nest men  who  affirmed  in  all  places, 
and  at  all  times,  that  they  had  seen  him. 
Can  it  be  possible  that  they  could  be 
deceived  ?  Then  all  faith  in  testimony 
29* 


tain   where    Jesus    had    appointed 
them. 


must  be  given  up.  5th.  They  gave 
every  possible  evidence  of  their  sinceri 
ty.  I'hey  were  persecuted,  ridiculed, 
scourged,  and  put  to  death  for  affirming 
this.  Yet  not  one  of  them  ever  ex 
pressed  the  least  doubt  of  its  truth 
They  bore  every  thing  rather  than  tc 
deny  that  they  had  seen  him.  They 
had  no  motive  in  doing  this,  but  the 
love  of  truth.  They  obtained  no  wealth 
by  it ;  no  honor ;  no  pleasure.  They 
gave  themselves  up  to  great  and  unpa- 
ralleled sufferings — going  from  land  to 
land  ;  crossing  almost  every  sea ;  jn6 
enduring  the  dangers,  toils,  and  priva- 
tions of  almost  every  clime,  for  the  simple 
object  of  affirming  every  where  that  a 
Saviour  died  and  rose.  If  they  knew 
this  was  an  impositon  —  and  if  it  had 
been,  they  would  have  known  it  —  in 
what  way  is  ihis  remarkable  conduct  to 
be  accounted  for  ?  Do  men  conduct  in 
this  way  for  naught  ?  And  especially 
in  a  plain  case,  where  all  thai  can  be 
required  is  the  testimony  of  the  senses? 
6th.  The  world  believed  them.  Three 
thousand  of  ihe  Jews  themselves  be- 
lieved in  the  risen  Saviour,  on  the  day 
of  Pentecost,  but  fifty  days  after  his 
resurrection.  Acts  ii.  41.  Muliitudea 
of  oiher  Jews  believed  during  ihe  lives 
of  ihe  apostles.  Thousands  of  Gentiles 
believed  also,  and  m  three  hundred 
years  the  belief  that  Jesus  rose  had 
spread  over  and  changed  the  whole  Ro- 
man empire.  Had  the  aposiles  been 
deceivers,  that  was  the  age  in  which 
they  could  most  easily  have  been  de- 
tected. Yet  that  was  the  age  wher 
converts  were  most  rapidly  multiplied, 
and  God  affi.\ed  his  seal  to  their  testi 
mony  that  it  was  true. 

16.  Then  Ihe  eleven  disciples.  Judas 
was  dead,  leaving  but  eleven  of  the 
original  number  of  the  apostles.  11  Into 
a  mountain  where  Jesus  had  appointed 
them.  This  appoi7itmeiit  is  recorded  in 
Matt.  xxvi.  32.  On  what  particular 
mountain  this  was  is  not  known.  It  ia 
probable  that  Jesus,  when  he  made  the 
appointment,  specified  the  place,  which 
has  been  omitted  by  lh«  evangelists. 
Matthew  has  omitted  many  appearances 
which  Jesus  made  to  his  disciples 
which  have  been  recorded  by  Luke 
John,  and  Paul      See  the  harmony  o» 


842 


MATTHEW. 


LA.  D.  33 


17  And  when  they  saw  "  him, 
they  worshipped  him :  but  some 
doubted. 

18  And  Jesus  came   and   spake 

oc.16.28.  iPs.2.6.  89.19.  110.1-3.  Is.9. 
6,7.  Da.7.14.  c.11.27.  Lu.1.32.  Jno.17.2.  Ro. 
14.9.  Ep.1.20,21.  He.2.8.   1  Pe.3.22.  Re.11.15. 

the  resurroction  at  the  end  of  the  chap- 
ter. 

17.  They  worshipped  him.  Paid  him 
aonor  as  the  Messiah.  IT  But  some 
doubted.  As,  for  example,  Thomas. 
John  XX.  25.  The  disciples  had  not 
expected  his  resurrection ;  they  were 
therefore  slow  to  believe.  The  mention 
of  their  doubting  shows  that  they  were 
honest  men — that  they  were  not  easily 
imposed  on — that  they  had  not  pre- 
viously agreed  to  affirm  that  he  bad 
risen — that  they  were  convinced  only 
by  the  strength  of  the  evidence.  Their 
caution  in  examining  the  evidence ; 
their  slowness  to  believe ;  and  their 
firm  conviction  after  all  their  doubts ; 
and  their  willingness  to  show  their  con- 
viction, even  by  their  death  :  is  most 
conclusive  proof  that  they  were  not  de- 
ceived in  regard  to  the  fact  of  his  resur- 
rection. 

18.  All  power  is  given  me  in  heaven 
and  tn  earth.  The  So7i  of  God,  as 
Creator,  had  an  original  right  to  all 
things,  to  control  them  and  dispose  of 
them.  See  John  i.  3;  Col.  i.  16,  17; 
Heb.  i.  8.  But  the  univer'ie  is  put  un- 
der him  more  particularly  as  Mediator, 
that  he  might  redeem  his  people,  that 
he  might  gather  a  church,  that  he  might 
defend  his  chosen,  thai  he  might  sub- 
due all  their  enemies,  and  bring  them 
off  conquerors  and  more  than  conquer- 
ors. Eph.  i.  20—23.  1  Cor.  xv.  25—27. 
John  V.  22,  23.  Phi!,  ii.  6—11.  It  is 
in  reference  to  this,  doubtless,  that  he 
speaks  here — power  or  atithority  com- 
mitted to  him  over  all  things,  that  he 
might  redeem,  defend,  and  save  the 
church  purchased  with  his  own  blood. 
Kis  mediatorial  government  extends, 
therefore,  over  the  material  world,  over 
angels,  over  devils,  over  wicked  men, 
and  over  his  own  people. 

19  Go  ye,  therefore.  Because  all 
power  is  mine,  go.  I  can  defend  you. 
The  world  is  placed  under  my  control. 
It  is  redeemed.  It  is  given  me  in  pro- 
mise by  my  Father,  as  the  purchase  of 
Tnv  death.     Though  you  are  weak,  yet 


unto   them,  saying.  All  '  power 
given   unto   me   in   heaven  and  ir 
earth. 

19  Go  *  ye  therefore,  and  ^  teacl: 

c  Mar.16.15.    '  or,  make  disciples,  or,  C/trig 
tians,  of  all  nations. 


I  am  strong.  Though  you  will  en- 
counter many  troubles  and  dangers, 
yet  I  can  defend  you.  Though  you 
die,  yet  /  live,  and  the  work  shall  be 
accomplished.  IT  Teach  all  natio?ts. 
The  word  rendered  teach,  here,  is  not 
the  one  that  is  usually  so  transi.-tcd  in 
the  New  Testament.  This  word  pro- 
perly means  disciple,  or  mahe  disciples 
of,  all  nations.  This  was  to  be  done, 
however,  by  teacliing  them,  and  by  ad- 
ministering the  rite  of  baptism.  IT  All 
■nations.  The  gracious  commission  was 
the  foundation  of  the  authority  to  go  to 
the  Gentiles.  The  Jews  had  expected 
that  the  offers  of  life  under  the  Messiah 
would  be  confined  to  their  own  nation. 
Jesus  broke  down  the  partition  wall, 
and  commissioned  his  disciples  to  go 
every  where,  and  bring  the  world  to  the 
knowledge  of  himself  ^  Baptizing 
them.  Applying  to  them  water,  as  an 
emblem  of  the  purifying  influences  of 
the  Christian  religion  through  the  Holy 
Spirit,  and  solemnly  devoting  them  to 
God.  If  In  the  name,  &c.  This  phrase 
does  not  mean,  here,  by  the  authority 
of  the  Father,  &c.  To  be  baptized  in 
the  name  of  the  Father,  Sic,  is  the 
same  as  to  be  baptized  unto  the  Father; 
as  to  believe  on  the  name  of  Christ  is 
the  same  as  to  believe  on  Christ.  John 
i.  12;  ii.  23;  iii.  18.  1  Cor.  i.  13.  To 
be  baptized  unto  any  one  Is  publicly  to 
receive  and  adept  him  as  a  religious 
teacher  or  lawgiver  ;  to  receive  his  sys- 
tem of  religion.  Thus  the  Jews  were 
baptized  imto  3Ioses.  1  Cor.  x.  2.  Tha. 
is,  they  received  the  system  that  he 
taught ;  they  acknowledged  him  as 
their  lawgiver  and  teacher.  So  Paul 
asks  (1  Cor.  i.  13),  "  Were  ye  baptizca 
in  the  name  of  Paul?"  —  i.  e.,  Were 
you  devoted  to  Paul  by  this  rite  ?  Did 
you  bind  yourselves  to  him,  and  give 
yourselves  away  to  him,  or  to  God  ?  So 
to  be  baptized  in  the  name  of  the  Fa- 
ther, &c.,  means  publicly,  by  a  signifi- 
cant rite,  to  receive  the  system  of  reli- 
gion ;  to  bind  the  soul  to  obey  his  laws  • 
to  he  devoted  to  him  ;  to  receive,  as  tli( 


4.  D.  33.] 


CHAPTER  XXVIII. 


d-li 


all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son, 
ind  of  *he  Holy  Ghost; 

20  Teaching  *  them  to  observe 
als.52.10.   Ro.10.I8.      6  Ac.2.42.   ICor.ll  2. 

guide  and  comforier  of  the  hfc,  his  sys- 
tem of  religion  ;  to  obey  his  laws,  and 
trust  to  his  promises.  To  be  baptized 
un;o  the  Son,  in  like  manner,  is  to  re- 
'.eive  him  as  the  Messiah — our  Prophet, 
Priest,  and  King  ,  to  submit  to  his  laws, 
nnd  to  receive  him  as  the  Saviour  of 
the  soul.  To  be  baptized  unto  the 
Holy  Ghost  is  to  receive  him  publicly 
as  the  Sanctifier,  Comforter,  and  Guide 
of  the  soul.  The  meaning,  then,  may 
be  thus  expressed :  Baptizing  iliem  unto 
the  Father,  Son,  and  Holy  Ghost,  by  a 
solemn  profession  of  the  only  true  re- 
hgion,  and  by  a  solemn  devotion  to  the 
service  of  the  sacred  Trinity. 

The  union  of  these  three  names  in 
the  form  of  baptism  proves  that  the 
Son  and  Holy  Ghost  are  equal  with  the 
Father.  Nothing  would  be  more  ab- 
surd or  blasphemous  than  to  unite  the 
name  of  a  creature — a  man  or  an  an- 
gel— with  the  name  of  the  ever-living 
God,  in  this  solemn  rite.  If  Jesus  was 
u  mere  man  or  an  angel,  as  is  held  by 
many  who  deny  his  divinity ;  and  if  the 
Holy  Ghost  was  a  mere  atlribufe  of 
God ;  then  it  would  have  been  the 
height  of  absurdity  to  use  a  form  like 
this,  or  to  direct  the  apostles  to  baptize 
men  unto  them.  How  absurd  would 
be  the  direction — nay,  how  blasphe- 
mous—  to  have  said,  'Baptize  them 
unto  God,  and  unto  Paul,  and  unto  the 
tsisdom  or  power  of  God  !'  Can  we  be- 
heve  that  our  Saviour  would  have  given 
B  direction  so  absMird  as  this  ?     Yet, 


all  things  whatsoever  I  have  com- 
manded you  :    and,  lo,  I  *  am  witti 

you    alway,  evc7i  unto  the   end    of 
the  world.     Amen. 

cc.18.20.  Re.1.18. 


unless  he  himself  was  divine,  and  the 
Holy  Spirit  was  divine,  Jesus  gave  a 
direction  substantially  the  same  as  this. 
The  form  of  baptism,  therefore,  haa 
been  always  understood  as  an  irrefra- 
gable argument  for  the  doctrine  ot  the 
Trinity,  or  that  the  Son  and  Holy 
Spirit  are  equal  with  the  Father. 

20.  Lo,  1  am  with  you.  That  is,  by 
my  spirit,  my  providence,  my  attending 
counsel  and  guidance.  I  will  strength- 
en, assist,  and  guide  you.  This  also 
proves  that  Christ  is  divine.  If  a  mere 
man,  or  a  creature  oi  the  highest  order, 
how  could  he  promise  to  be  with  his 
disciples  always  —  or  at  all?  They 
would  be  scattered  far  and  wide.  His 
disciples  would  greatly  increase.  If  he 
was  with  them  always,  he  was  God ; 
for  no  finite  creature  could  thus  be  pre- 
sent with  many  men  scattered  in  differ- 
ent parts  of  the  world,  "f  Unto  the  eiid 
of  the  world.  The  word  rendered 
world,  here,  sometimes  means  a^e  or 
state ;  and  by  some  it  has  been  sup- 
posed to  mean,  I  will  be  ■with  you  until 
the  end  of  this  age,  or  during  the  con- 
tinuance of  the  Jewish  state,  to  the  de- 
struction of  Jerusalem.  But  as  the 
presence  of  Christ  was  no  less  neces- 
sary after  that  than  before,  there  seems 
to  be  no  propriety  in  limiting  the  pro- 
mise to  his  own  age.  It  may,  there- 
fore, be  considered  as  a  gracious  pro- 
mise to  aid,  strengthen,  guide,  and 
defend,  all  his  disciples,  but  more  espo 
cial'.y  his  ministers,  to  the  end  of  time. 


344  MATTHEW.  FA.  D  31 


HARMONY  OF  THE  ACCOUNTS 


RESURRECTION,    APPEARANCES,    AND    ASCENSION    OF 
CHRIST. 


THE    RESURRECTION. 


As  there  has  heen  much  difficulty  felt  in  reconciling  the  accounts  of  the  d  i 
ferent  evangelists  respecting  the  resurrection  of  Christ,  and  as  infidels  hare 
maintained  that  they  are  utterly  irreconcilable,  it  may  be  proper,  in  closing 
the  Notes  on  Matthew,  to  give  these  accounts  at  one  view.  One  thing  should 
always  be  borne  in  mind  by  all  who  read  the  gospels,  viz:  that  the  sacred  nar- 
rative of  an  event  is  what  it  is  declared  to  he  by  all  the  evangelists.  That  a 
thing  is  omitted  by  one  docs  not  prove  that  another  is  false  because  he  has  de- 
clared it;  for  the  very  object  of  the  different  Gospels  was  to  give  the  testimony 
of  independent  witnesses  to  the  great  facts  of  the  life  and  death  of  Jesus.  Nor 
does  it  prove  that  there  is  a  contradiction  because  one  relates  facts  in  a  differ- 
ent order  from  another  ;  for  neither  of  them  professes  to  relate  facts  in  the  pre 
cise  order  in  which  they  occurred.  The  object  was  to  relate  the  facts  them 
sehies.  With  thefe  principles  in  view,  which  are  conceded  to  profane  histori- 
ans always,  let  us  look  at  the  accounts  which  are  presented  in  the  sacred  nar- 
rative respecting  the  resurrection,  appearance,  and  ascension,  of  Christ. 

1.  Jesus  was  laid  in  the  tomb  on  Friday  evening,  having  been  wrapped  in 
linen  with  myrrh  and  aloes,  in  a  hurried  manner.  John  xix.  39,  40.  The  ico- 
men,  not  apprised  of  that,  or  desiring  to  testify  their  regard  farther,  prepared 
spices  on  the  same  evening  to  embalm  him.  Luke  xxiii.  56.  As  it  was  too 
late  that  night  to  complete  the  preparation,  they  deferred  it  till  the  first  day  of 
the  week,  resting  on  the  sabbath.     Luke  xxiii.  56. 

2.  On  the  first  day  of  the  week,  early,  the  women  completed  their  prepara- 
tion, purchased  more  spices  and  properly  mixed  them  to  make  an  unguent  to 
anoint  the  bandages  in  which  the  body  was  rolled.  Mark  xvi.  1.  Or  this 
may  refer  to  the  same  purchase  as  is  mentioned  by  Luke.  They  had  bought 
them — i.  e.,  on  Friday  evening. 

3.  They  came  to  the  sepulchre  just  as  the  day  began  to  dawn,  or  just  as  the 
light  appeared  in  the  east,  yet  so  dark  as  to  render  objects  indistinct.  It  was 
"  in  the  end  of  tlie  sabbath,  as  it  began  to  dawn  towards  the  first  day  of  the 
week."  Mat.  xxviii.  1.  "  Very  early  in  the  morning,  at  the  rising  of  the  sun  ;" 
or  as  the  sun  was  about  to  rise.  Mark  xvi.  2.  "  Very  early  in  the  morning." 
Luke  xxiv.  1.     "  Early,  while  it  was  yet  dark."     John  xx.  1. 

4.  The  persons  who  came  were  Mary  Magdalene  (Mat.  xxviii.  1 ;  John  xx. 
1);  Mary,  the  mother  of  James  and  Joses  (Mat.  xxviii.  1;  Luke  xxiv.  10  j 
Mark  XV.  40) ;  Salome,  the  wife  of  Zebedec,  and  mother  of  James  and  .John 
(compare  Mat.  xxvii.  56 ;  Mark  xv.  40) ;  Joanna,  the  wife  of  Chuza,  Herod's 
steward  (compare  Luke  xxiv.  10,  viii.  3) ;  and  certain  others  not  specific^ 
(Luke  xxiv.  1,  10). 

5.  The  object  of  their  coming:  1st.  To  see  the  sepulchre.     Mat.  xxviii.  1 
8d.  To  embalm  him,  or  to  Jinish  embalming  him,    Mark  xvi.  1     Luke  xxiv. } 


\.  D.  33.]  CHAPTER  XXVIII.  345 

6.  While  on  t?ie  way,  they  inquired  who  should  roll  away  the  stone  for  them, 
that  they  niifrht  have  access  to  tlie  body  of  Jesus.     Mark  xvi.  3. 

7.  Wlieu  they  arrived,  they  found  there  had  been  an  earthquake,  or  shaking 
of  the  tomb,  so  lliat  the  stone  was  rolled  away.     Mat.  xxviii.  2.     Mark  xvi.  4. 

8.  Tiie  angel,  who  rolled  tlie  stone  a.vay,  had  sat  down  on  it,  and  appeared  to 
the  keepers,  and  frightened  them  ;  thoigh  lie  did  not  appear  in  thi^  jihice  to  the 
iDomen,  but  only  to  the  keepers.  Mat.  xxviii.  2 — 4.  At  that  time  piubably  our 
Saviour  had  risen — how  long  before  the  women  came  there  is  not  known,  and 
cannot  be  ascertained. 

9.  When  they  came  there,  Mary  Magdalene,  greatly  agitated  with  the  ap« 
pearance,  and  probably  supposing  that  the  body  had  been  stolen,  left  the  otiier 
■.vomen,  and  ran  to  the  city,  at  the  distance  of  half  a  mile,  to  inform  tlie  dis- 
ciples.     John  xx.  2. 

10.  While  Mary  was  gone,  the  others  probably  looked  round  the  garden  in 
eearch  of  the  body,  and  then  came  and  examined  the  sepulchre  to  see  if  it  was 
not  there.  The  tomb  was  large,  and  they  entered  into  it.  There  "  the  angel 
spake  unto  them."  Mat.  xxviii.  5.  "  They  saw  a  young  man" — i.  e.  an  angel 
in  the  appearance  of  a  young  man — "silting  on  the  right  side."  Mark  xvi.  5. 
When  they  entered  he  was  sitting  ;  as  they  entered  he  rose  and  stood.  Luke 
xxiv.  4.  Luke  adds  that  there  was  another  with  him  (xxiv.  4)  ;  this  other  one 
was  not  seen  when  they  entered  into  the  sepulchre,  at  the  time  mentioned  by 
Mark;  but  was  seen  wlien  they  liad  fully  entered  in,  as  mentioned  by  Luke. 

IL  The  angel  charged  them  to  go  and  tell  the  disciples  and  Peter  (Mat. 
xxviii.  7 ;  Mark  xvi.  7),  and  to  assure  tliem  that  he  would  see  them  in  Galilee. 
The  angel  also  reminded  them  of  what  Jesus  had  said  when  they  were  in 
Galilee.     Luke  xxiv.  6,  7. 

12.  They  went  immediately  towards  the  city,  yet  taking  a  different  way 
from  the  one  Mary  had  taken,  or  going  in  such  a  way  that  they  did  not  meet 
her  when  she  was  returning  from  the  city  with  Peter  and  John.  Mat.  xxviii.  8. 
Mark  xvi.  8.  "They  said  nothing  to  any  man."  Luke  xxiv.  9,  10.  In  Luke 
xxiv.  10  it  is  said  that  it  was  Mary  Magdalene,  and  Joanna,  and  Mary  the 
mother  of  James,  that  told  these  things  to  the  disciples.  Not  that  Luke  atlirms 
tliat  they  were  together  when  they  told  them,  but  that  the  information  was 
given  by  them,  tliough  perhaps  at  different  times. 

13.  While  they  were  gone,  Mary  Miigdalene  returned  to  the  sepulchre,  fol- 
lowing Peter  and  John,  who  came  running.  John  xx.  2 — 9.  They  examined 
tlie  sepulchre,  and  found  that  the  body  was  really  gone ;  but  as  yet  they  did 
not  know  the  reason,  not  having  seen  the  other  women  to  whom  the  ang«l  had 
told  the  cause,  and  Mary  Magdalene  having  left  the  women  before  the  angel 
had  spoken  to  them.  As  yet,  therefore,  she  was  ignorant  of  the  reason  of  hia 
removal. 

14.  Peter  and  John  then  lefl  the  sepulchre,  returned  home,  and  left  Mary 
alone.     John  xx.  10. 

15.  While  Mary  was  there  alone,  she  looked  into  the  sepulchre,  and  saw  two 
angels,  probably  the  same  that  had  appeared  to  the  other  women.  John  x.t- 
U— 13. 

16.  Jesus  appeared  to  Mary  while  she  was  alone  at  the  sepulchre.  John 
XX.  14 — 18.  Thus,  according  to  fllark  (xvi.  9),  he  appeared  to  Mary  Magda- 
lene '■'■first" 

17.  Mary  then  went  to  tell  the  disciples  that  she  had  seen  him,  but  tiiey  did 
not  fully  believe  her.     John  xx.  18.     Mark  xvi.  10,  11. 

18.  Afterwards  Jesus  appeared  to  the  other  women.  Mat.  .xxviii.  9.  "  As 
they  went  to  tell  his  disciples,  behold,  Jesus  met  them,  saying,  All  hail."  This 
would  seern,  in  Matt.ew,  to  be  immediately  after  they  left  the  sepulchre  the 
first  time.     But  many  critics  observe  that  the  woids  "to  tell  his  disciples"  are 


846  MATTHEW.  [A  L'   J3. 

wanting'  in  many  manuscripts,  and  of  doubtful  authority.  It  may  be  fa.thei 
said,  that  tlie  vvoras  *  as  they  were  going,"  might  have  been  rendered,  "after 
they  were  gone."  They  do  not  imply,  of  necessity,  that  the  appearance  took 
place  immediately,  but  only  after  they  were  gone,  without  specifying  the  time. 
Probably  it  was  not  long  after  he  liad  appeared  to  Mary  Magdalene.  They 
would  probab.y  return  to  the  garden  after  they  had  informed  the  disciples,  and 
linger  around  there  that  they  might  ascertain  what  had  become  of  him,  or 
learn  whether  he  had  been  seen  by  any  one.  It  was  then,  probably  after  they 
had  licen  away  and  returned,  and  after  he  had  been  seen  by  Mary,  that  tliey 
aaw  him. 

II.       APPEARANCES   OF   JESHS    AFTER    THE   RESURRECTION. 

1.  To  Mary  Magdalene.     Jolm  sx.  14.     Mark  xvi.  9. 

2.  To  the  other  women.     Mat.  xxviii.  9. 

3.  To  Peter.     1  Cor.  xv.  5.     Luke  xxiv.  34. 

4^  To  two  disciples  as  they  were  going  to  Emmaus.  Mark  xvi.  12,  13. 
Luke  xxiv.  13 — 32. 

5.  The  same  day  at  evening,  to  the  apostles,  in  the  absence  of  Thomas.  1 
Cor.  XV.  5.     Mark  xvi.  14.     Luke  xxiv.  36.     John  xx.  19,  24. 

6.  To  the  apostles  when  Thomas  was  present.     John  xx.  24 — 29. 

7.  In  Galilee,  at  the  sea  of  Tiberias,  to  Peter,  Thomas,  Nathanael,  James, 
and  John,  and  two  others.  John  xxi.  1 — 14.  This  is  said  to  be  the  third  time 
that  he  showed  himself  to  the  disciples — i.  e.,  to  the  apostles — when  they  were 
assembled  together.     John  xxi.  14. 

8.  To  the  disciples  on  a  mountain  in  Galilee.     Mat.  xxviii.  16. 

9.  To  more  than  tive  hundred  brethren  at  once.     1  Cor.  xv.  6. 

10.  To  James,  one  of  the  apostles.      1  Cor.  xv.  7. 

11.  To  all  the  apostles  assembled  together.  1  Cor.  xv.  7.  He  was  seen  by 
them  forty  days  after  he  rose — probably  conversing  with  them  familiarly. 

12.  To  the  apostles  at  his  ascension.     Luke  xxiv.  50,  51      Acts  i.  9,  10 

13.  To  Paul.     1  Cor.  xv.  8.     Acts  ix.  3,  4,  5 ;  xxii.  6—10. 

in.      THE    ASCENSION. 

1.  It  was  forty  days  after  his  resurrection.     Acts  i.  3. 

2.  He  ascended  from  the  mount  of  Olives,  near  Bethany.  Luke  xiir.  50 
Acts  i.  12. 

3.  It  was  in  the  presence  of  all  the  apostles.     Luke  xxiv.  50.     Acts  i.  9, 10 

4.  \le  was  received  into  a  cloud,  and  ascended  to  heaven.  A»;tb  1  9,11 
Luke  xxiv.  51.     Eph.  i.  20—22. 


PREFACE 

TO 

THtl  GOSPEL  ACCORDING  TO  MARK.. 


Or  Mark,  the  writer  of  this  Gospel,  little  is  certainly  known.  He  is 
eommonly  si  pposed  to  be  the  same  that  is  several  times  mentioned  ic 
the  New  Testament.  He  was  not  an  apostle,  or  companion  of  the  Lord 
Jesus,  durinor  his  ministry,  though  some  of  the  Fathers  affirm  that  ho 
was  one  of  the  seventy  disciples.  This  is  improbable,  as  he  is  men- 
tioned by  Peter  (1  Pet.  v.  13)  as  his  son;  from  which  it  is  supposed  that 
he  was  converted  by  the  instrumentality  of  Peter. 

From  the  New  Testament,  we  learn  that  he  was  sister's  son  to  Barna- 
bas, (Col.  iv.  10)  ;  and  that  his  moiher's  name  was  Mary,  a  pious  womao 
in  Jerusalem,  at  whose  house  the  apostles  and  primitive  Christians  often 
assembled.     Acts  xii.  12, 

His  Hebrew  name  was  John  (Acts.  xii.  12),  and  it  is  probable  that  he 
adopted  a  name  better  known,  or  more  familiar,  when  he  visited  the 
Gentiles,  a  practice  not  uncommon  in  that  age.  He  was  at  first  the 
companion  of  Paul  and  Barnabas,  in  their  journeys  to  propagate  Chris- 
tianity. Acts  xiii.  V.  He  chose  not  to  attend  them  through  their  whole 
journey,  but  left  them  in  Pamphylia,  and  probably  returned  to  Jerusalem. 
Acts  XV.  38.  Probably  at  this  time  he  was  the  companion  of  Peter,  and 
travelled  with  him  to  Babylon.  1  Peter  vi.  13.  Afterwards  he  went 
with  Barnabas  to  Cyprus.  Acts  xv.  39.  Subsequently  he  went  to 
Rome,  at  the  express  desire  of  Paul,  in  company  with  Timothy.  2  Tim. 
iv.  11.  He  remained  at  Rome  while  Paul  was  a  captive  there,  but  how 
long  is  uncertain.  Col.  iv.  10.  Philemon  24.  From  Eusebius,  Epipha- 
nius,  and  Jerome,  we  hear  that  Mark  went  from  Rome  to  Alexandria,  in 
Egypt,  where  he  planted  a  church,  and  died  and  was  buried  in  the  eighth 
year  of  the  reign*f  Nero,  A.  D.  64. 

The  time  when  this  gospel  was  written  is  not  certainly  known.  It  is 
supposed  to  have  been  between  the  years  56  and  63.  It  is  allowed 
by  all,  that  it  was  written  at  Rome  ;  of  course,  it  was  during  the  latter 
years  of  his  life,  after  the  apostles  had  left  Judea.  Mark  xvi.  20.  Mark 
was,  for  a  considerable  time,  the  companion  of  Peter.  Though  he  had 
not  himself  been  with  the  Saviour  in  his  ministry,  yet  from  his  long 
acquaintance  with  Peter,  he  was  familiar  with  the  events  of  his  life,  and 
with  his  instructions.  The  uniform  testimony  of  the  Fathers  is,  that  he 
was  the  interpreter  of  Peter,  and  that  he  wrote  this  Gospel  under  the  eye 
of  Peter,  and  with  his  approbation.  It  has  come  down  to  us,  therefore, 
with  the  sanction  of  Peter's  authority.  Its  right  to  a  place  among  tlie 
inspired  books  has  never  been  questioned.  That  it  was  written  by  Mark; 
that  it  was  with  Peter's  approbation;  that  it  was  a  record  of  the /«c/s 
which  Peier  stated  in  his  ministry;  and  that  it  was  therefore  an  inspired 
nook,  has  never  been  ques  ioned. 

f347: 


THE  GOSPEL  ACCORDING  TO  MARK. 


CHAPTER  I. 

rilUE  ^eofinning  of  the  gospel  uf 
A  Jesus  Clirist,  the^Son  ot'God; 
2  As  it  is  written  in  the  prophets, 
''Behold,  1  send  my  messenger  be- 
fore thy  face,  which  shall  prepare 
thy  way  before  thee. 
•  3  The 'voice  of  one  crying  in  the 
wilderness,  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight. 

4  John  ^  did  baptize  in  the  wil- 
derness, and  preach  the  baptism  of 
'  repentance,  for  the  remission  '  of 
sins. 

5  And  there  went  out  unto  him 
all  the  land  of  Judea,  and  they  of 
Jerusalem,  and  were  all  baptized  of 
him  in  the  river  of  Jordan,  confess- 
ing/ their  sins. 

6  And  John  was  clothed  with 
camel's  hair,  and  with  a  girdle  of  a 
skin  about  his  loins  ;  and  he  did 
eat  locusts  ^  and  wild  honey; 

7  And  preached,  saying,  There  * 

allc.l.1,2.  A  iMal.3.].  c  Is.40.3.  <ZMatt. 
XI.  Lu.3.3.  Jiio.:!.2:i.  1  or,  jtnto.  e  Ac.2-2. 
16.  /  I,ov.'26.40— 42.  Ps.30.5.  Prov.£8.13. 
lJno.1.8— 10.  ^Lev.n.22.  A  Matt.3.11. 
Jn<i.l.27.     Ac. 13.25. 


1 .  The  heginning  of  the  Gospel.  The 
*ord  gospel  literally  signifies  good  tid- 
ings, and  panicukirly  ihe  good  tidings 
respecting  the  way  of  salvation  by  the 
Lord  Jesus  Christ.  Some  have  under- 
stood the  word  gospel  here  to  mean  his- 
tory  or  life — the  begiiming  of  the  his- 
tory, &LC.  But  Mark  says  nothing  of 
the  early  life  of  the  Saviour.  It  has 
reference  ratiier  to  the  preaching  of 
John,  an  account  of  which  immediately 
follows,  and  means  tie  beginning  of  the 
good  news,  or  armun  iation,  respecting 
-he  Messiah.  It  was  very  customary 
thus  to  prefix  a  title  t  •  a  book.  If  The 
San  of  God.  This  til  °  was  used  here 
CO  attract  attention,  aid  secure  the  re- 
spect of  those  who  rhould  read  this 
gospel.  It  is  no  common  history.  It 
does  not  recount  the  deeds  of  man — of 
a  hero,  or  philosopher,  but  the  doctrines 
and  doings  of  TUK  Son  ok  (Jud.  The 
nis'.ory,  therefore,  commands  respect. 
30 


cometh  one  mightier  than  I  aftci 
me,  the  latchet  of  whose  shoes  1 
am  not  worthy  to  stoop  down  and 
unloose. 

8  1  indeed  have  baptized  you 
with  water :  but  he  shall  baptize  ' 
you  with  the  Holy  Ghost. 

9  And  it  came  to  pass  in  those 
days,  that  Jesus  came  from  Naza- 
reth of  Galilee,  and  was  baptized  ^ 
of  John  in  Jordan. 

10  And  straightway  coming  up 
out  of  the  water,  he  saw  the  hea- 
vens '  opened,  and  the  Spirit,  *  like 
a  dove,  descending  upon  him  : 

11  And  there  came  a  voice  from 
heaven,  saying.  Thou  art  my  be- 
loved Son,  '  in  whom  I  am  well 
pleased. 

12  Aird  immediately  the  Spirit 
driveth  him  into  the  wilderness. 

13  And  "•  he  was  there  in  the 
wilderness  forty  days,  tempted  of 
Satan ;    and    was    with    the    wild 

i  Joel  2.28.  Ac.1.5.  2.4.  10.45.  11.15,10.  1. 
Cor.12.13.  yMatt.3.13.  Lu.3.21.  ^  or,  do 
ven,  or,  rejit.  k  Is.42.1.  Jiio.1.32.  /  Ps.2 
7.      m  Matt.4.1,&c.   Lu.4.1,&c. 


2. — 3.  As  it  is  written  in  the  prophets 
He  mentions  prophets  here  without  spe 
cifying  which.  The  places  are  found  in 
Malachi  iii.  1  ;  and  in  Isa.  xli.  3.  See 
Note  on  Matt.  iii.  3. 

5—8.  See  Note,  Matt.  iii.  3,  5,  G,  4, 
11. 

9—11.  See  Note,  Matt.  iii.  13—17. 

12 — 13.  Mark  here  relates  concisely 
what  Matthew  has  recorded,  more  at 
length  in  ch.  iv.  M  The  Spirit  drivelh 
The  word  driveth  does  not  mean  that 
he  was  compelled  forcibly  against  hia 
will  to  go  there,  but  that  he  was  in- 
clined to  go  there  by  the  Spirit,  or  wa.= 
led  there.  The  Spirit  of  God,  for  im 
portant  purposes  caused  him  to  go. 
Compare  Matt.  ix.  25,  where  the  same 
word  is  used  in  the  original.  '  Vnd 
when  they  were  all  put  forth'  — in 
Greek,  all  driven  out.  H  And  was  with 
the  wild  beasts.  This  is  added  to  show 
the  desolation  and  danget  of  his  dwcL 
a*9) 


350 


beasts ;  and  the  angels  ministered 
into  him. 

14  Now  after  that  John  was  put 
in  prison,  Jesus  "came  into  Galilee, 
preaching  the  gospel  ^  of  the  king- 
dom of  God, 

15  And  saying,  The  time  "  is  ful- 
fi'led,  and  the  kingdom  of  God  is  at 
nand  ;  repent ''  ye,  and  believe  '  the 
gospel. 

16  Now  ^  as  he  walked  by  the 
sea  of  Galilee,  he  saw  Simon,  and 
Andrew  his  brother,  casting  a  net 
into  the  sea :  (for  they  were  fishers.) 

17  And  Jesus  said  unto  them. 
Come  ye  after  me,  and  I  will  make 
you  to  become  fishers  of  men. 

18  And  straightway  they  forsook 
their  nets,  and  followed  him. 

19  And  when  he  had  gone  a  lit- 
a  MaU.4.23.      b  Lu.8.1.      c  Da.2.44.  9.25. 

Ga.4.4.   Ep.l.lO.      <i  Ac.2.38.      eKo.lG.26. 

ing  there.  In  this  place,  sutrounded 
by  such  dangers,  the  temptations  offered 
by  Satan  were  the  stronger.  Amidst 
want,  and  perils,  Satan  might  suppose 
he  would  be  more  easily  seduced  from 
God.  But  he  trusted  in  his  Father, 
and  was  alike  delivered  from  dangers, 
from  the  wild  beasts,  and  from  the 
power  of  temptation  ;  thus  teaching  us 
what  to  do  in  the  day  of  danger  and 
trial.  IT  A7id  the  angels  ministered  to 
him.  From  Luke  iv.  2,  we  learn  that 
in  those  days  he  did  eat  nothing. 
When  Mark  says,  therefore,  that  the 
angeLs  ministered  to  him,  it  means 
after  the  days  of  temptation  had  ex- 
pired, as  is  said  by  Matthew  iv.  11. 

14.  Now  after  that  John,  &c.  John 
v/as  imprisoned  by  Herod.  Matt.  xiv. 
3.  H  Jesus  came  into  Galilee.  He  left 
Judea,  and  went  into  the  more  retired 
country  of  Gahlee.  He  supposed  that 
if  he  remained  in  Judea,  Herod  would 
also  persecute  him,  and  attempt  his 
hfe.  His  time  of  death  had  not  come  ; 
and  he,  therefore,  prudently  sought 
safely  in  retirement.  Hence  we  may 
learn,  that  when  we  have  great  duties 
to  perform  for  the  church  of  God,  we 
are  not  wantonly  to  endanger  our  lives. 
When  we  can  secure  them  without  a 
nacrifice  of  principle,  we  are  to  do  it. 
See  Matt.  xxiv.  IG. 

15.  The  time  is  fulfillrd      That  is. 


MARK.  [A.  D.  28 

tie  further  thence,  he  saw  James 
the  son  of  Zebedee,  and  John  hia 
brother,  'vho  also  were  in  the  ship 
mending  their  nets. 

20  And  straightway  he  called 
them :  and  they  left  theii  father 
Zebedee  in  the  ship  with  the  hired 
servants,  and  went  after  him. 

21  And  they  went  into  Caper- 
naum :  and  straightway  on  the  sab- 
bath-day he  entered  into  the  syna- 
gogue, and  taught. 

22  And  s  they  were  astonished  at 
his  doctrine  :  for  he  taught  them  as 
one  that  had  authority,  and  not  as 
the  scribes. 

23  And  ''  there  was  in  their  syna- 
gogue a  man  with  an  unclean  spirit ; 
and  he  cried  out, 


/Matt.4.18,&c.  Lu.5.4,&c.  ^r  Matt.7.28 
h  Lu.4.33,&c. 

the  time  for  the  appearance  of  the  Mes 
siah.  The  time  so  long  foretold,  has 
come.  ^  The  kingdom  of  God  is  at 
hand.  See  Notes  on  Matt.  iii.  2.  TT  Re- 
pe7it  ye.  Exercise  sorrow  for  sins,  and 
turn  from  them.  If  And  believe  the 
gospel.  Literally,  trust  in  the  gospel, 
or  believe,  the  good  tidings  —  to  wit, 
respecting  salvation.  See  Note,  Matt 
iv.  17. 

IG— 20.  See  Matt.  iv.  18—22. 

21—27.  See  also  Luke  iv.  31—37. 

21.  And  they  went  into  Capernaum. 
For  the  situation  of  Capernaum  see 
Matt.  iv.  13.  IT  Straightway.  Iinme- 
diately.  On  the  folbwing  Sabbath. 
IT  The  Syjiagogue.  See  Note,  Matt, 
iv.  23.  il  And  taught.  In  the  syna- 
gogue, the  presiding  elder,  after  read- 
ing the  scriptures,  invited  any  who 
chose,  to  address  the  people.  Acts 
xiii.  15.  Though  our  Saviour  was  not 
a  priest  of  the  Levitical  order,  or  an 
officer  of  the  synagogue,  yet  we  hnd 
him  often  availing  himself  of  this  privi- 
lege, and  deUvering  his  doctrines  to  the 
Jews. 

22.  He  taught  them  as  one  that  had 
authority,  &c.  See  Note,  Matt.  \'ii. 
29. 

23.  A  man  with  an  unclean  spirit. 
See  Matt.  iv.  24.  It  is  probable  that 
this  man  had  lucid  intervals,  or  ho 
would  not  have  been  admitted  into  thp 


A.l).  28.] 


CHAPTER  I. 


351 


24  Saying,  Let  us  alone  ;  what 
have  we  to  do  with  thee,  thou  Jesus 
of  Nazareth  ?  art  thou  come  to  de- 
stroy us  1  I  know  thee  who  thou 
art,  the  Holy  One  of  God. 

;25  And  Jesus  rebuked  him,  say- 
ing. Hold  thy  peace,  and  come  out 
of  him. 

26  And  when  the  unclean  spirit 
had  torn  him,  and  cried  with  aloud 
'oice,  he  came  out  of  him. 


synac,oguo.     \V  hile  there  one  of  his  fits 
came  on,  and  he  suddenly  cried  out. 

24.  Let  us  alone.  Though  but  07ie 
impure  spirit  is  mentioned  as  possessing 
this  man,  yet  thai  spirit  speaks  also  in 
the  name  of  others.  They  were  leagued 
together  in  the  work  of  evil,  and  this 
one  knew  that  if  hewas  punished  others 
would  also  share  the  same  fate.  H  What 
have  we  to  do  with  thee  ?  This  seems 
to  mean,  '  Have  we  injured  thee  ?'  or 
we  have  done  nothing  to  injure  thee. 
See  I  Kings  xvii.  18.  By  this  the 
spirit  meant  to  say  that  if  Jesus  cast 
iiim  out,  he  would  use  an  improper 
interference.  But  this  was  untrue.  4'he 
possession  of  the  man  was  a  direct  as- 
sault on  God,  and  his  works.  Jesus 
came  to  destroy  the  works  of  the  devil, 
and  he  had  a  right,  therefore,  to  libe- 
rate ihe  captive,  and  to  punish  him  who 
bad  possessed  him.  So  Satan  still  con- 
.«idcrs  it  an  infringement  of  his  rights, 
when  God  frees  a  sinner  from  bondage, 
and  destroys  his  influence  over  the  soul. 
So  he  still  pleads,  to  be  let  alone,  and 
to  be  sufl'ered  to  lead  men  captive  at 
his  will.  IT  Art  thou  come  to  destroi/  us  ? 
Implying  that  this  could  not  be  the  in- 
tention of  the  benevolent  Messiah;  that 
to  be  cast  out  of  that  man  would,  in 
fact,  be  his  destruction,  and  that,  there- 
fore, he  might  be  suffered  still  to  re- 
main. Or  miplying,  as  in  Matt.  viii. 
29,  that  the  time  of  their  destruction 
had  not  come,  and  that  he  ought  not  to 
destroy  them  before  that.  ^  /  know 
thee,  &c.  Evil  spirits  seem  to  have 
been  acquainted  at  once  with  the  Mes- 
siah. Besides  they  had  learned  from 
Ills  miracles  that  he  was  the  Messiah, 
and  had  power  over  them.  H  The  Holy 
One  of  God.  The  Messiah.  See  Dan. 
LX.  24.  He  is  called  the  Holy  One  of 
God,  because,  1st.  He  was  eminently 
pure.  2d.  Because  he  was  the  only 
begotten  Son  of  God — equal  with  the 


27  And  they  were  all  amazed,  in- 
somuch that  they  questi'Dned  among 
themselves,  saving,  What  thing  is 
th.^ '^  ■A't.a'v  ^'.e,v  doctrine  is  thisl 
for  with  authority  coinmandeth  he 
even  the  unclean  spirits,  and  they 
do  obey  him. 

28  And  immediately  his  fame 
spread  abroad  throughout  ali  tlii? 
region  round  about  Galilee. 


Father.  And,  3d.  Because  he  was 
anointed,  or  set  apart  to  the  work  of  the 
Messiah,  the  mediator  between  God 
and  man. 

25.  And  Jesus  rchukcd  him.  Chode 
him,  or  commanded  him,  with  a  threat- 
ening, to  be  still.  This  was  not  the 
inan  that  he  rebuked,  but  the  spirit,  for 
he  instantly  commanded  the  same  be- 
ing to  come  out  of  the  man.  In  all  this 
Jesus  did  not  once  address  the  man. 
His  conversation  was  with  the  evil 
spirit  ;  proving  conclusively  that  it  was 
not  a  mere  disease,  or  derangement — 
for  how  could  the  Son  of  God  hold 
converse  with  disease,  or  delirium — 
but  that  he  conversed  with  a  being, 
who  also  conversed,  reasoned,  cavilled, 
felt,  resisted,  and  knew  him.  There 
are  therefore  evil  spirits ;  and  those 
spirits  have  taken  possession  of  men, 
"i  Hold  thy  peace.  Greek.  Be  muzzled. 
Restrain  thyself  Cease  from  com- 
plaints, and  come  out  of  the  man. 
This  was  a  very  signal  proof  of  the 
power  of  Jesus,  to  be  able  by  a  word 
to  silence  an  evil  angel,  and  against  hi? 
will  to  compel  him  to  leave  a  man 
whom  he  delighted  to  torment. 

26.  And  when  the  unclean  .•spirit,  &c. 
Still  malignant,  though  doomed  to  obey, 
submitting  because  he  was  obliged  to, 
not  because  he  chose — he  exerted  hi% 
last  power,  inflicted  all  the  pain  he 
could,  and  then  bowed  to  the  Son  of 
God,  and  came  out.  This  is  the  na- 
ture of  an  evil  disposition.  Though 
compelled  to  obey  ;  though  jireveniec 
by  the  command  and  Providence  of 
God  from  doing  what  it  would,  yet  in 
seeming  to  obey,  it  docs  all  the  ill  ii 
can,  and  makes  even  the  appearance  of 
obedience  the  occasion  for  increased 
crime  and  mischief 

27 — 28.  And  they  were  all  amazed, 
(fee.  The  power  of  casting  out  devils 
was  to  them  new.    It  was  done  by  s 


852 


MARK. 


LA.  D.  29 


29  And  "  forthwith,  when  they 
were  come  out  of  the  synagogue, 
tliey  entered  into  the  house  of  Si- 
mon and  Andrew,  with  James  and 
John. 

30  But  Simon's  wife's  mother 
lay  sick  of  a  fever  ;  and  anon  they 
teli  him  of  her. 

31  And  he  came,  and  took  her 
by  the  hand,  and  lift  her  up  ;  and 
immediately  the  fever  left  her,  and 
she  ministered  unto  them. 

33  And  at  even,  when  the  sun 
did  set,  they  brought  unto  him  all 

a  Matt.8.]4.    Lu.4.38. 


word.  He  did  it  in  his  own  name,  and 
by  his  own  authority.  This  proved 
that  he  was  superior  to  all  the  unclean 
spirits.  In  consequence,  his  fame 
spread  throughout  all  the  country,  and 
the  impression  became  prevalent  that 
he  was  the  Messiah. 

29—31.  See  Malt.  viii.  14—15. 

32—34.  See  Matt.  viii.  16—17.  And 
at  even,  when  Ihe  sun  did  set.  See  Note 
on  Mart.  viii. 

33.  All  the  city.  A  great  part  of  the 
city.     A  great  multitude  from  the  city. 

34.  And  suffered  tiot  the  devils  to 
speak,  because  they  knew  him.  They 
knew  that  he  was  the  Messiah.  If 
they  had  spoken,  they  would  have 
made  that  known  to  the  people.  Jesus 
was  not  desirous,  at  that  time,  that  that 
should  be  publicly  known,  or  his  name 
be  blazoned  abroad.  The  time  had  not 
come  when  he  wished  it  to  be  promul- 
gated, and  he,  therefore,  imposed  si- 
lence on  the  evil  spirits. 

35 — 37.  And  in  the  morning,  risitig 
up  a  great  while  before  day.  Luke  says 
dv.  42,)  it  was  day.  The  passage  in 
Mark  means,  in  ihe  original,  not  lite- 
rally, a  great  while  before  day,  but  very 
early,  or  while  there  was  yet  much  ap- 
pearance of  night.  The  place  in  Luke 
means  at  daybreak,  at  the  beginning  of 
day.  Then  also  there  is  much  appear- 
ance of  night ;  and  Luke  and  Mark, 
therefore,  refer  to  the  same  lime — he- 
'ore  it  was  fully  light,  or  just  at  day- 
break. ^  And  departed  hito  a  solitary 
pliAf.e,  in,<  there  prayed.  Here  observe, 
I'it,  Tijii*  the  Saviour,  though  perfectly 
hoh  ,  rxj^irdcd  the  duty  of  secret  prayer 


that  weie  diseased,  and  them  thai 
were  possessed  with  devils. 

33  And  all  the  city  was  gathered 
together  at  the  door. 

34  And  he  healed  many  that  were 
sick  of  divers  diseases,  and  cast  out 
many  devils  ;  and  suffered  not  the 
devils  to  speak,  ^  because  they  knew 
him. 

35  And  in  the  morning,  rising  up 
a  great  while  before  day,  he  went 
out,  and  departed  intu  a  solitary 
place,  and  there  prayed. 

36  And  Simon,  and  they  that 
were  with  him,  followed  after  him 

1  or,  to  say  that  they  knew  him. 


as  of  great  importance.  2d.  That  ho 
sought  a  solitary  place  for  it — far  away 
from  the  world,  and  even  his  disciples, 
3d.  That  it  was  early  in  the  morning— 
the  first  thing  after  rising — always  the 
best  time,  and  a  time  when  it  should 
not  be  omitted.  4th.  If  Jesus  prayed, 
how  much  more  important  is  it  for  us! 
If  he  did  it  in  ihe  morning,  how  much 
more  important  is  it  for  7is,  before  the 
world  gets  po.3session  of  our  thoughts ; 
before  Satan  fills  us  with  unholy  feel- 
ings ;  when  we  rise  fresh  I'rom  beds  of 
repose,  and  while  the  world  around  us 
is  still !  David  also  thus  prayed.  Ps. 
v.  3.  He  that  wishes  to  enjoy  religion 
will  seek  a  place  of  secret  prayer  in  the 
morning.  If  that  is  omitted,  all  wdl  go 
wrong.  Our  piety  will  wither.  The 
world  vvill  fill  our  thoughts.  Tempta- 
tions will  be  strong.  And  through  the 
day,  we  shall  find  it  impossible  to  raise 
our  feelings  to  a  state  of  proper  devo- 
tion. This  will  be  found  to  be  true, 
universally,  that  the  religious  enjoyment 
through  the  day,  will  be  accordifig  to  the 
state  of  the  heart  in  the  morning  ;  and 
can,  therefore,  be  measured  by  our  faith- 
fvhiess  in  early  secret  prayer.  How 
different  too  was  tiie  conduct  of  the 
Saviour  from  those  who  spend  the 
precious  hours  of  the  morning  in  sleep  !  m 
He  knew  the  value  of  the  morning  1 
hours ;  he  rose  while  the  world  was 
still ;  he  saw  wlien  the  light  spread 
abroad  in  the  cast  with  fresh  tokens  of 
his  Father's  presence,  and  jomcd  with 
the  universal  creation  in  offering  praise 
to  the  every  where  present  God. 

36.  And  Siinon.  Simon  Pe'er.  t  Thn 


1.  D  28.] 


CHAPTER  I. 


353 


37  And    when    they  had    found  |  If  thou  wilt,  thou  canst  make  me 
him,  they  said  unto  him,  All  me;»    clean. 

seek  for  thee.  !      41   And  Jesus,  moved  with  con* 

38  And   he  said  unto  them,  Let    passion,    put   forth   his    hai  d,    and 


us  go  into  the  next  towns,  that  I 
may  preach  there  alfeo  :  for  there- 
fore °  came  I  forth. 

39  And  he  preached  in  their  syn- 
agogues throughout  all  Galilee,  and 
cast  out  devils. 

40  And  *  there  came  a  leper  to 
him,  beseeching  him,  and  kneeling 
down  to  him,  and  saying  unto  him, 
a  Is.(jl.l,2   Jno.17.8.      b  Matt.8.2.    Lu.5.12. 


that  were  with  him.     The  other  apos- 
tles. 

37.  All  men  seek  for  thee.  That  is 
many  men,  or  multitudes.  The  inquiry 
after  him  was  general.  They  told  him 
this  evidently  with  a  view  to  induce  him 
to  leave  his  place  of  retirement,  and  to 
prevail  upon  liim  to  appear  publicly,  to 
instruct  the  multitudes. 

38.  And  he  said  unto  them,  &,c. 
This  was  said  in  answer  to  their  implied 
request,  that  he  would  go  and  meet  the 
multitudes.  '  Since  the  an,\iety  to  hear 
the  truth  is  so  great ;  since  such  nmlti- 
tudes  are  waiting  to  hear  the  word,  let 
us  go  into  the  ne.xt  towns,'  &c.  If  Next 
towns.  Towns  in  the  neighborhood  or 
vicinity  of  Capernaum.  He  proposed 
to  carry  the  gospel  to  them,  rather  than 
that  multitudes  should  leave  their  homes 
and  attend  him  in  his  ministry.  ^Toimis. 
The  word  here  rendered  towns  denotes 
places  in  size  between  cities  and  vil- 
lages, or  large  places  but  without  walls. 
IT  For  therefore  came  I  forth.  That  is, 
came  forth  from  God,  or  was  sent  by 
God.  Luke  says  (iv.  43,)  "  for  there- 
fore am  I  sent."  Compare  John  xvi. 
2S.  "I  came  forth  from  the  Father, 
and  am  come  iruo  the  world."  The 
meaning  of  this  verse,  therefore,  is, 
Bince  multitudes  press  to  hear  the  word, 
let  us  not  remain  here,  but  go  into  the 
neighboring  towns  also,  foul  was  sent 
by  God  iiot  to  preach  at  Capernaum 
only,  but  throughout  Judea,  and  it  is, 
iheretore,  improper  to  confine  my  la- 
Dors  to  this  place. 

39.  And  he  preached  in  their  syna- 
gogues. See  Matt.  iv.  23.  1i  All 
Galilee.  Sec  Matt.  i.  22.  H  And  cast 
■rut  devils.    Sje  Matt.  iv.  24. 


touched  him,  and  saith  unto  him,  1 
will  ;  be  thou  clean. 

42  And  as  soon  as  he  had  spoken, 
immediately  '  the  leprosy  departed 
from  him,  and  he  was  cleansed. 

43  And  he  straitly  charged  him, 
and  forthwith  sent  him  away  ; 

44  And  saith  unto  him.  See  thou 
say  nothing   to  any  man  :    but   go 

c  Ps.33.9.   Jno.]5.3. 

40 — 45.  And  there  came  a  leper,  &c. 
See  Notes  on  Matt.  viii.  1 — 4.  1i  Kned- 
vng  down  to  him.  He  kneeled,  and  in 
clined  his  face  to  the  ground,  in  token 
of  deep  humiliation,  and  earnest  en- 
treaty. Compare  Luke  v.  12.  ^  If  thou 
wilt.  There  was  an  acknowledgment 
of  the  Almighty  power  of  Jesus,  and 
an  appeal  to  his  benevolence.  ^  Make 
me  clean.  Canst  heal  me  of  this  loath- 
some and  offensive  disease  ;  in  the  eye 
of  the  law  justly  regarded  as  unclean, 
and  render  me  legally  clean,  and  restore 
me  to  the  privileges  of  the  congrega- 
tion, '^i  And  Jesus  —  touched  him.  It 
was  by  the  law  considered  as  uncleari 
to  touch  a  leprous  man.  See  Num.  v, 
2.  The  fact  that  Jesus  touched  hirt 
was  evidence  that  the  requisite  powei 
had  been  already  put  forth  to  heal  him ; 
that  Jesus  regarded  him  as  already 
clean.  ^  I  •will.  Here  was  a  most 
manifest  proof  of  his  divine  power. 
None  but  God  can  work  a  miracle. 
Yet  Jesus  does  it  by  his  own  will  —  by 
an  e.\ertion  of  his  own  power.  He 
was,  therefore,  divine.  H  See  thou  saij 
nothing  to  any  man.  The  law  of  Moses 
required  that  the  man  who  was  healed 
of  the  leprosy  should  be  pronounced 
clean  by  the  priest,  before  he  could  he 
admitted  again  to  the  privileges  of  the 
congregation.  Lev.  xiv.  Christ,  though 
he  had  cleansed  him,  yet  required  him 
to  be  obedient  to  the  law  of  the  land 
to  go  at  once  to  the  priest,  and  not  tt. 
maK.e  delay  by  stopping  to  converse 
about  his  being  healed.  It  was,  also, 
possible  that  it  he  did  not  go  at  once, 
evil-tninded  men  would  go  liefore  him 
and  prejudice  the  priest,  and  prevent 
his  declaring  t'.-*  heaJing  to  be  thorough 


€4 


MARK. 


[A.  D.  i!h 


Ihy  way,  shew  thyse.f  to  the  priest, 
and  offer  for  thy  cleansing  those 
things  "  which  Moses  commanded, 
for  a  testimony  '  unto  them. 

45  But  he  went  out,  and  began 
to  '  publish  it  much,  and  to  blaze 
abroad  the  matter,  insomuch  that 
Jesus  could  no  more  openly  enter 
into  the  city,  but  was  without  in 
desert  places  :  and  "^  they  came  to 
him  from  every  quarter. 

CHAPTER  II. 

AND  again  he  entered  into  Ca- 
pernaum after  some  days  ;  and 

aLe.14.2-32.  6R0.15.4.  ICor. 10.11.  cPs. 
77.11,12.   Tit.1.10.      dc.2.13. 


because  it  was  done  by  Jesus.  It  was 
further  of  importance  that  the  priest 
should  pronounce  it  to  be  a  genuine 
cure,  that  there  might  be  no  cavils 
among  the  Jews,  against  its  being  a 
real  miracle.  "^  Offer — those  things ,  &lc. 
Two  birds,  and  cedar  wood,  and  scar- 
let, and  hyssop.  And  after  eight  days, 
two  he-lambs,  without  blemish,  and 
one  ewe-lamb,  and  fine  flour,  and  oil. 
Lev.  xiv.  4,  10.  ^  For  a  testimony  unto 
than.  Not  to  the  priest,  but  to  the  peo- 
ple, that  they  may  have  evidence  that 
It  is  a  real  cure.  The  testimony  of  the 
priest  on  the  subject,  would  be  decisive. 
45.  Began  to  publish  it  much.  That 
is,  the  subject  of  his  own  cure.  He  was 
so  deeply  affected  with  it,  and  so  much 
rejoiced,  that  he  followed  the  natural 
dictates  of  his  own  feehngs,  rather  than 
the  command  of  the  Saviour.  If  Jesus 
could  no  more  enter  openly  into  the  city. 
The  word  could,  here,  does  not  refer  to 
any  natural  inability,  or  to  any  physical 
obstacle  in  his  way,  but  only  denotes 
that  there  was  difficulty,  or  inconve- 
nience, or  impropriety,  in  his  doing  it 
then  ;  that  he  judged  it  best  7iot  then  to 
enter  into  the  city.  The  difficulty  was, 
probably,  that  his  being  in  the  city 
drew  such  crowds  of  people  as  render- 
ed it  difficult  to  accommodate  them,  or 
80  as  to  excite  the  opposition  of  civil 
'ulers.  IT  The  city.  The  city,  or  large 
town,  where  the  leper  was  cured.  The 
same  reason  for  not  entering  that  city 
applied,  also,  to  others,  so  that  he  re- 
mained in  the  deserts,  where  the  multi- 
tudes could  come  to  him  without  any 
difficulty  or  opposition. 


it  •was  noised  that  he  was  in  tht 
house. 

2  And  straightway  many  were 
gathered  together,  insomuch  thai 
there  was  no  room  to  recei\e  them, 
no,  not  so  much  as  about  the  door : 
and  he  preached  '  the  word  unto 
them. 

3  And  f  they  come  unto  him, 
bringing  one  sick  of  the  palsy,  which 
was  borne  of  four. 

4  And  when  they  could  not  come 
nigh  unto  him  for  the  press,  they 
uncovered  the  roof  where  he  was  : 

ePs.40.9.    /Matt.9.],&c.    Lu.5.]8,&;c. 


CHAPTER  n. 

1.  Into  Capernaum.  See  Note,  Malt 
iv.  13.  ^  After  some  days.  The  num- 
ber of  days  is  not  known.  Probablj 
he  remained  long  enough  in  the  desetl 
to  heal  the  sick  that  were  brought  to 
him,  and  to  give  instructions  to  the 
multitudes  that  attended  his  preaching. 
Capernaum  was  not  the  city  mentioned 
in  ch.  i.  45,  and  it  is  probable  that  there 
was  no  difficulty  in  his  remaining  there 
and  preaching.  If  ATid  it  was  noised 
&c.  He  entered  the  city  doubtless, 
privately  ;  but  his  being  there  was  soon 
known,  and  so  great  had  his  popularity 
become  that  multitudes  pressed  to  hear 
him. 

2.  So  muck  as  about  the  door.  In  the 
court  or  yard  before  the  door.  They 
could  not  get  near  enough  to  hear  him. 
"If  Preached  the  word  unto  them.  The 
w  ,rd  of  God ;  the  revelation  or  doctrine 
which  he  came  to  deliver,  called  the 
word  ;  and  the  word  of  God,  because  it 
was  spoken  or  revealed  by  God.  Com- 
pare Acts  vi.  2 — 7. 

3 — 12.  See  this  miracle  explained  in 
Matt.  ix.  2  —  8.  ^  Palsy.  See  Note, 
Matt.  iv.  24.  ^  Borne  of  four.  Borne 
on  a  couch  (Matt.  ix.  2.)  by  four  men. 

4.  The  press.  The  crowd,  the  mul 
titude  of  people.  Jesus  was,  probably, 
in  the  large  open  area,  or  hall,  in  the 
centre  of  the  house.  See  Note,  Matt. 
ix.  I — 8.  The  people  pressed  into  that 
area,  ar.d  blocked  up  the  door  so  that 
they  could  not  have  access  to  him 
^  They  uncovered  the  roof  where  he  was 
See  Note,  Matt.  L\.  2—8.  Hou&ej 
were  flat.     In  cities  they  joined  each 


A.  D.  29.] 


CHAPTER  II. 


355 


and  when  they  had  broken  it  up, 
they  let  down  the  bed  wherein  the 
sick  of  the  palsy  lay. 

5  When  Jesus  saw  their  faith,  " 
he  said  unto  the  sick  of  the  palsy, 
Son,  thy  sins  be  forgiven  tiiee. 

6  But  there  were  certain  of  the 
scribes  sitting  there,  and  reasoning 
in  their  hearts, 

7  Why  doth  this  man  thus  speak 
blasphemies  ]  Who  can  forgive  sins 
*  but  God  only  ] 

8  And  immediately,  when  Jesus 
perceived  in  his  spirit  that  they  so 
reasoned  within  themselves,  he  said 
unto  tliem,  Why  reason  ye  these 
things  in  your  hearts  1 

9  Whether  is  it  easier  to  say  to 
the  sick  of  the  palsy,  Thrj  sins  be 
forgiven  thee  ;  or  to  say,  Arise,  and 
take  up  thy  bed,  and  walk  ? 

10  But  that   ye  may  know  that 

aAc.14.9.  Ep.2.8.  fils.4:i.25.  Da.9.9. 
c  Ac.5.31.        <iJno.7.31.    9.32.       e  Matt.y.9. 


other,  and  the  roofs  constituted  an 
agreeable  place  for  walking.  It  is  not 
improbable  that  they  ascended  a  neigh- 
boring house,  and  came  over  the  hall, 
where  Jesus  was.  They  removed  the 
curtain  or  awning,  drawn  over  the  area, 
where  Jesus  was,  so  that  they  might 
let  the  man  down  before  him.  If  Whe7i 
they  had  broken  it  up.  When  they  had 
removed  the  awning,  and  a  part  of  the 
banisters,  so  that  they  could  let  the 
man  down. 

5.  Their  faith.  Their  confidence,  or 
belief,  that  he  could  heal  him.  H  Son. 
Literally  child.  The  Hebrews  used  the 
words  son  and  child,  with  a  great  lati- 
tude of  signification.  They  were  ap- 
plied to  children,  to  grand-children,  to 
adopted  children,  to  any  descendants,  to 
disciples,  followers,  young  people,  and 
to  dependants.  See  Note,  Matt.  i.  1. 
In  this  place,  it  denotes  affection,  or 
kindness.  It  was  a  word  of  consola- 
tion—an endearing  appellation,  applied 
by  the  Saviour  to  the  sick  man,  to 
show  his  compassion,  to  inspire  confi- 
dence, and  to  assure  him  that  he  would 
heal  him. 

12.  We  never  saw  it  on  this  fashion. 
Literally  "  wc  never  saw  it  so."  We 
lever  saw  any  thmg  like  th's. 


the  Son  of  man  hath  power  on 
earth  to  forgive  sins,  (he  saith  to  the 
sick  of  the  palsy,) 

11  I  say  unto  thee,  Arise,  and 
take  up  thy  bed,  and  go  thy  way 
into  thine  house. 

12  And  immediately  he  arose, 
took  up  the  bed,  and  went  forth  be- 
fore IheiTi  all  ;  insomuch  that  they 
were  all  amazed,  and  glorified  God, 
saying.  We  •*  never  saw  it  on  this 
fashion. 

13  And  he  went  forth  again  by 
the  sea-side  ;  and  all  the  multitude 
resorted  unto  him,  and  he  taught 
them. 

14  And  '  as  he  passed  by,  he 
saw  Levi  the  son  of  Alpheus  sitting 
'  at  the  receipt  of  custom,  and  said 
unto  him,  Follow  me.  And  he 
arose  and  followed  him. 

15  And  ^  it  came  to  pass,  that,  as 

Lu.5.27.  '  or,  at  the  place  where  the  cus- 
tom was  received,      f  Matt.9,10,&c. 


13.  By  the  sea-side.  That  is,  by  the 
sea  of  Tiberias,  on  the  shore  of  which 
Capernaum  was  situated.  See  Note 
Matt.  iv.  13. 

14.  Levi  the  so7i  of  Alpheus.  The 
satne,  undoubtedly,  as  Matthew,  the 
writer  of  the  Gospel.  It  was  not  un- 
common among  the  Jews  to  have  two 
names.  If  The  receipt  of  custom.  See 
Note,  Matt.  ix.  9. 

15.  Sat  at  meat  in  the  house.  The 
words,  "  at  meat,"  are  not  in  the  origi- 
nal. The  phrase  means  '  as  he  reclined 
at  his  meal — or  as  he  was  eating.'  This 
feast  was  made  by  Matthew,  in  honour 
of  the  Saviour.  See  Luke  v.  29.  If  Pub 
licans.  See  Note,  Matt.  v.  47.  If  Sin- 
ners. Sinners  of  abandoned  character 
—  of  the  same  character  that  publicans 
commonly  sustained  —  fit  companions 
of  publicans  —  great  sinners.  If  There 
were  many.  That  is,  many  disciples 
Their  following  him,  leaving  their 
homes,  and  going  with  him  from  place 
to  place,  was  proof  of  their  attachment 
to  him.  There  is  no  doub',  that  otir 
Saviour,  in  the  early  part  of  his  minis- 
try, was  extremely  popular.  Multitudes 
of  the  common  people  attended  him, 
and  gave  conclusive  evidence  that  they 
were  liis  real  disciples.    And   i    v^as 


a56 


MARK. 


[A.  D.  2&. 


Jesus  aat  at  meat  in  his  house,  many 
publ  .cans  °  and  sinners  sat  also  to- 
Ifether  with  Jesus  and  his  disciples  : 
for  there  were  many,  and  they  fol- 
lowed him. 

16  And  when  the  scribes  and 
Pharisees  saw  him  eat  with  publi- 
cans and  sinners,  they  said  unto  his 
disciples,  How  is  it  that  he  eateth 
and  drinketh  with  publicans  and 
sinners  ] 

17  When  Jesus  heard  it,  he  saith 
unto  them,  They  *  that  are  whole 
have  no  need  of  the  physician,  but 
they  that  are  sick:  I  came  not  to 
call  the  righteous,  but  sinners  '  to 
repentance. 

IS  And  the  disciples  of  John  and 
of  the  Pharisees  used  to  fast :  and 
they  come  and  say  unto  him,  Wliy 
do  the  disciples  of  John  and  of  the 
Pharisees  fast,  but  thy  disciples  fast 
not  ] 

19  And  Jesus  said  unto  them. 
Can  the  children  of  the  bride-cham- 
ber fast,  while  the  bridegroom  "*  is 

aLu.15.1-5.  6  Matt.9.12,i:i.  Lu.5,31,32. 
c  Is.  18.55.7.  Matt.18.ll.  Lii. 19.10.  1  Cor.lj. 
9-lJ.   1  Tit. 1.15.      (iMatl.25.1. 

only  after  much  opposition  and  ridicule 
from  the  rich,  and  the  great,  that  he 
ever  became  unpopular  among  the  peo- 
ple. Perhaps  no  preacher  has  ever  at- 
tracted so  universal  attention,  and  pro- 
duced so  decisive  effects  on  mankind, 
as  our  Lord  did,  in  his  personal  minis- 
try. 

16,  17.  See  Matt,  ix,  12—13. 

IS.  And  the  dixciples  of  John  and  of 
the  Pharisees  used  to  fast.  Were  ac- 
customed often  to  fast.  Compare  Luke 
V.  33,  xviii.  12.  IT  And  they  come  and 
say.  The  disciples  of  John  came, 
IVIatt.  i.x.  14. 

19—22.  See  Matt.  Lx.  15—17. 

23  —  28.  See  Matt.  xii.  1—8.  The 
corn-fields.  The  fields  sown  with  grain, 
wheat,  or  barley.  The  word  corn,  in 
the  Bible,  refers  only  to  grain  of  that 
kind,  and  never  to  maize  or  Indian-corn. 
Ti  To  pluck  the  ears  of  corn.  They  were 
hungry.  See  Matt.  They,  therefore, 
gathered  the  wheat,  or  barley,  as  they 
walked,  and  rubbed  it  in  their  hands  to 


with  them?  As  lorg  as  they  have 
the  bridegroom  with  them,  they  can- 
not fast. 

20  But  the  days  will  come  when 
the  bridegroom  shall  be  taken  away 
from  them,  and  then  '  shall  they 
fast  in  those  days, 

21  No  man  also  seweth  a  piece 
of  '  new  cloth  on  an  old  garment, 
else  the  new  piece  that  filled  it  up 
taketh  away  froiiu  the  old,  and  the 
rent  is  made  worse. 

22  And  no  man  putteth  new  wine 
into  old  bottles  ;  else  the  new  wine 
doth  burst  the  bottles,  and  the  wine 
is  spilled,  and  the  bottles  will  be 
marred  -J  but  new  wine  must  be  put 
into  new  bottles. 

23  And  «  it  came  to  pass,  that  he 
went  through  the  corn-fields  on  the 
sabbath-day  ;  and  his  disciples  be- 
gan, as  they  went,  to  pluck  *  the 
ears  of  corn. 

24  And  the  Pharisees  said  unto 
him,  Behold,  why  do  they  on  the 
sabbath-day  that  which  is  not  lawful] 

e  Ac.  13.2.  i  or,  raw,  or,  unwrought.  /Jot 
32.19.  Ps.119.80,83.  g  Matt.l2.1,&.c.  Lu.ti 
l,&c.      A  De.23.25. 

shell  it,  and  thus  to  satisfy  their  appe- 
tite. Though  our  Lord  was  with  them, 
and  though  lie  had  all  things  at  his  con 
trol,  yet  he  suffered  them  to  resort  tc 
this  method  to  supply  their  wants. 
When  Jesus,  thus  with  his  disciples, 
suffered  them  to  be  poor,  we  may  learn 
that  poverty  is  not  disgraceiul ;  that 
God  often  sufl^ers  it  for  the  good  of  hia 
people ;  and  that  he  will  lake  care,  in 
some  vvay,  that  their  wants  shall  be 
supplied.  It  was  lawful  for  them  thus 
to  supply  their  wants.  Though  the  pro 
perty  belonged  to  another,  yet  the  law 
of  Moses  allowed  the  poor  to  satisfy 
their  wants  when  hungry.  See  Deut. 
xxiii.  2.5. 

24.  That  which  is  not  lawful.  That 
is,  that  which  they  esteemed  to  be  un- 
lawful on  the  sahhath-day.  It  was  made 
lawful  by  Moses,  without  any  distinc 
tion  of  days,  but  Ihey  had  denied  its 
lawfulness  on  the  sabbath.  Christ 
shows  them,  from  their  own  law,  that 
it  was  nst  unlawful. 


A..  D.  29.J 


CHAPTER  u 


357 


25  And  lie  said  u:  to  them,  Have 
ve  never  read  what  David  did,  " 
when  he  had  need,  and  was  an  hun- 
gered, he,  and  they  that  were  with 
him  ] 

96  How  he  went  into  the  hnuse 
a  1  Sa.21.6. 


25.  Have  ye  never  read,  &c.  See 
Note,  Matt.  xii.  3. 

26.  Abiathar  the  priest.  From  1  Sam. 
xxi.  1,  it  appears  tiiat  Abimeleck  was 
high  priest  at  the  time  here  referred  to. 
And  from  1  Sam.  xxiii.  (i,  it  appears  that 
Abiathar  was  the  son  of  Abimeleck. 
Some  difficuhy  has  been  feh  in  recoii- 
ciHng  these  accounts.  The  probable 
reason  why  Mark  says  it  was  in  the 
days  of  Abiathar,  is  liiat  Abiathar  was 
better  knov>rn  than  Abimelech.  The 
son  of  tiie  high  priest  was  regarded  as 
his  successor,  and  was  often  associated 
with  him  in  the  duties  of  his  office.  It 
was  not  improper,  therefore,  to  desig- 
nate him  as  high  priest,  even  during  the 
lite  of  his  father,  especially  as  that  was 
the  name  by  which  he  was  afterwards 
known.  Abiathar,  moreover,  in  the  ca- 
lamitous times  when  David  came  to  the 
throne,  left  the  interest  of  Saul,  and  fled 
to  David,  bringing  with  him  the  ephod, 
one  of  the  peculiar  garments  of  the  hitrh 
Driest.  For  a  long  lime,  during  David's 
reign,  he  was  high  priest,  and  it  became 
natural  therefore  to  associate  his  name 
with  that  ol  David  ;  to  speak  of  David 
as  kingj,  and  Abiathar  the  high  priest 
of  his  time.  This  will  account  for  the 
fact  that  he  was  spoken  of  rather  than 
nis  father.  At  the  same  time  this  was 
strictly  true,  that  this  was  done  in  the 
days  of  Abiathar,  who  was  afterwards 
high  priest,  and  was  familiarly  spoken 
of  as  such;  as  we  say,  that  General 
Washington  was  present  at  the  defea'. 
of  Braddock.  and  saved  his  army; 
though  the  title  of  General  did  not  be- 
long to  him  till  many  years  afterwards. 
^  Sheio-bread.     See  Note,  Matt.  xii.  4. 

27.  The  sabbath  was  made  for  man. 
For  his  rest  from  toil,  his  rest  iVom  the 
cares  and  anxieties  of  the  world,  to 
give  an  opportunity  to  call  off  his  atten- 
tion from  earthly  concerns,  and  to  di- 
rect it  to  the  affairs  of  eternity.  It  was 
a  kind  provision  for  man  that  he  might 
refresh  his  body  by  relaxing  hi^  labors  ; 
'.hat  he  might  have  undisturbed  time  to 
seek   the   consolations    of   religion    to 


of  God  in  the  days  of  Abiathar  the 
high  priest,  and  did  eat  the  shew- 
bread,  *  which  is  not  lawful  to  eat 
but  for  the  priests,  and  aave  also  to 
them  which  were  with  him  1 

27  And  he  said  unto  them,  The 
J  Ex.29.32,33.   Le.24.9. 

cheer  him  in  the  anxieties  and  sorrows 
of  a  troubled  world  ;  and  that  he  might 
render  to  God  that  homage  which  is 
most  justly  due  to  him  as  the  Creator, 
Preserver,  Benefactor,  and  Redeemer 
of  the  world.  And  it  is  easily  capable 
of  proof,  that  no  institution  has  been 
more  signally  blessed  to  man's  welfare 
than  the  Christian  sabbath.  To  that 
we  owe,  more  than  to  any  thing  else, 
the  peace  and  order  of  a  civilized  com- 
munity. Where  there  is  no  sabbath, 
there  is  ignorance,  vice,  disor  ler,  and 
crime.  On  that  iioly  day,  the  poor,  and 
the  ignorant,  as  well  as  the  learned, 
have  undisturbed  time  to  leani  the  re- 
quirements of  religion,  the  nature  of 
morals,  the  law  of  God,  and  the  way 
of  salvation.  On  that  day,  m  in  may 
offer  his  praises  to  the  Great  ( Jiver  of 
all  good,  and  in  the  sanctuary  !»eek  the 
blessing  of  Him  whose  favor  is  life. 
Where  that  day  is  observed  in  any 
manner  as  it  should  be,  order  prevails, 
morals  are  promoted,  the  poor  are  ele- 
vated in  their  condition,  vice  flies  away, 
and  the  community  puts  on  the  appear- 
ance of  neatness,  industry,  morality, 
and  religion.  The  sabbaih  was,  there- 
fore, pre-eminently  intended  for  man's 
welfare,  and  the  best  interests  of  man- 
kind demand  that  it  should  be  sacred '.y 
regarded  as  an  appointment  of  merciful 
heaven,  intended  for  our  best  good ; 
and,  where  improved  aright,  infallibly 
resulting  in  our  tem|)oral  and  eternal 
peace.  ^  Not  man  for  the  sabbath.  Man 
was  made  frst,  and  then  the  sabbath 
w.is  appointed  fir  his  welfaie.  Gen.ii. 
1-3.  The  sabbaih  was  not  Urst  made 
or  contemplated,  and  men  the  man 
made  with  reference  to  tha..  Since 
therefore,  the  sabbath  was  intended  for 
man's  real  good,  the  law  respecting  it 
must  not  be  inter|)reted  so  as  to  oppose 
his  real  welfare.  It  must  be  explained 
in  consistency  with  a  proper  attention 
to  the  duties  of  mercy  to  the  poor  anci 
the  sick,  and  to  those  in  peril.  It  must 
be,  however,  in  accordance  with  man'i 
real    prood  on  the  luhole.   and  with  tha 


358 


MARK. 


[A.  D.  30. 


sabbath  was  made  for  man,  "  and 
not  *  man  for  the  sabbath  : 

28  Therefore  '  the  Son  ol  man  is 
Lord  also  of  the  sabbath. 
CHAPTER  III. 

AND  ''  he  entered  again  into  the 
synagogue  ;  and  there  was  a 
man  there  which  had  a  withered 
hand. 

2  And  they  watched  '  him  whe- 
her  he  would  heal  him  on  the  sab- 

aNe.9.14.   Is.58.13.   Eze.20.12,20.      ft  Col. 
210.    cJiio.9.14.   Ep.1.2-2.   Re.1.10. 


law  of  God.  The  law  of  God  contem- 
plates man's  real  good  on  the  whole; 
and  we  have  no  right,  under  the  plea 
that  the  sabbath  was  made  for  man,  to 
do  any  thing  contrary  to  what  the  law 
of  God  admits.  It  would  not  be  for 
our  real  good,  but  for  our  real  and  eter- 
nal injury,  to  devote  the  sabbath  to 
vice,  to  labor,  or  to  amusement. 

28.  Therefore,  the  Soft  of  man,  &c. 
See  Note,  Matt.  xii.  8. 

CHAPTER  III. 

1 — 5.  See  this  explained  in  Mall. xii. 
9—13. 

4.  Or  to  do  evil?  to  save  life,  or  to 
hill  ?  It  seems  to  have  been  a  maxim 
with  the  Jews,  that  not  to  do  good 
when  we  have  an  opportunity,  was  to 
do  evil ;  7iot  to  save  life  was  to  kill,  or 
to  be  guilty  of  murder.  If  a  man  has 
an  opportunity  of  saving  a  man's  life 
when  he  is  in  danger,  and  does  not  do 
il,  he  is  evidently  guilty  of  his  death. 
On  this  principle  our  Saviour  puts  this 
question  to  the  Jews,  whether  it  was 
better  for  him,  having  the  power  to  heal 
this  man,  to  do  it,  or  to  suffer  him  to 
remain  in  this  suffering  condition.  And 
he  illustrates  it  by  an  exainple,  show- 
ing that  in  a  matter  of  much  less  im- 
portance— tbat  respecting  their  cattle — 
they  would  do  on  the  sabbath  just  as  he 
would  if  he  should  heal  this  man.  The 
same  remark  may  apply  to  all  opportu- 
nities of  doing  good.  "  The  ability  to 
do  good  imposes  an  obligation  to  do  it." 
Cct'on  Mather.  He  that  has  the  means 
Df  feeding  the  hungry,  and  clothing  the 
naked,  and  instructing  the  ignorant, 
and  sending  the  gospel  to  the  destitute, 
and  that  does  it  not,  is  gnilty  ;  for  he  is 
practicall)-  doing  evil ;  he  is  su  fering 
evils  to  exist  which  he  might  remove. 


bath-day ;  that  they  might   accuse 
him. 

3  And    he    saith    unto   the   man 
which    had    the    withered    hand. 
Stand  forth. 

4  And  he  saith  unto  them,  Is  it 
lawful  to  do  good  on  the  sabbalh- 
days,  or  to  do  evin  to  save  life, .^^  or 
to  kill?     But  they  held  their  peace. 

5  And  when  he  had  looked  round 
about  on    them   with   anger,  being 

dMatl.l2.9,&c.     Lu.6.G,&c.  e  Lu.l4  1, 

1  ^rise,  ill  the  midst.     /Hos.G.6. 


So  the  wicked  will  be  condemned  in 
the  day  of  judgment,  because  they  did 
it  not.  Matt.  XXV.  45.  If  this  be  true, 
what  an  obligation  rests  on  the  rich  to 
do  good  ! 

5.  IVith  anger.  With  a  severe  and 
stern  countenance  ;  with  indignation  at 
their  hypocrisy  and  hardness  of  heart. 
This  was  not,  however,  a  spiteful  or 
revengeful  passion ;  it  was  caused  by 
excessive  grief  at  their  state.  It  was 
not  sudden  and  tumultuous  hatred  of 
the  men  whose  hearts  were  so  hard  ;  it 
was  hatred  of  the  sin  which  they  ex- 
hibited, joined  with  the  extreme  grief 
that  neither  hi  teaching,  nor  the  law 
of  God,  nor  an)  means  which  could  be 
used,  overcame  their  confirmed  wick- 
edness. Such  anger  is  not  unlawful. 
Eph.  iv.  26.  And  in  this  instance,  our 
Lr>rd  has  taught  us  that  anger  is  nevei 
lawful,  except  when  it  is  tempered  with 
grief  or  compassion  for  those  who  have 
offended.  ^  Hardness  of  their  hearts. 
The  heart,  figuratively  the  seat  of  feel- 
ing, or  affection,  is  said  to  be  tendei 
when  it  is  easily  affected  by  the  suffer- 
ings of  others ;  by  our  own  sin  ant) 
danger;  by  the  love  and  commands  of 
God; — when  we  are  easily  made  te 
feel  on  the  great  subjects  pertauiing  to 
our  interest.  Ezek.  xi.  19,  20.  It  is 
hard,  when  nothing  moves  it ;  when  a 
man  is  alike  insensible  to  the  suflerings 
of  others,  the  dangers  of  his  own  con- 
dition, and  the  commands,  the  love, 
and  the  threatenings  of  God.  It  is 
most  tender  in  youth,  or  when  we  have 
conmiitted  fewest  crimes.  It  is  mai^< 
hard  by  indulgence  in  sin  ;  by  long  re- 
sisting the  offers  of  life  ;  or  by  opposing 
any  great  and  affecting  appeals  which 
God  maj  make  to  us  by  his  spirit  or 
providenc-2,  by  affliction,  or  by  a  revival 


A.  D.  30.J  CHAPTER  III. 

grieved  for  the  hardness  '  of  their 
iiearts,  he  saith  unto  the  man, 
Stretch  forth  thine  hand.  And  he 
stretched  it  out:  and  liis  hand  was 
restored  whole  as  the  other. 

6  And  the  Pharisees  went  forth, 
and  straightway  took  counsel  with 
the  *  Herodians  against  him,  how 
Shey  might  destroy  him. 

7  But  Jesus  withdrew  himself 
with  his  disciples  to  the  sea  :  and  a 

1  or,  hliitdncss.      a  Matt.22.lG. 


359 


of  religion.  Hence  it  is,  that  the  most 
favorable  period  for  securing  an  interest 
in  Christ,  or  for  becoming  a  Christian, 
is  in  j'outh;  the  first,  the  tenderest, 
and  the  best  days  of  life.  Nay,  in  the 
days  of  childhood  —  in  the  sabbath 
school  —  God  may  be  found  and  the 
soul  prepared  to  die. 

6.  Straigldwmj.  Immediately ;  or, 
as  soon  as  possible.  IT  Took  counsel. 
Laid  a  plan.  Consulted  with  them. 
Literally,  "made  a  consultation."  IT 
The  Herodians.  See  Note,  Matt.  xxii. 
16.  IT  How  they  mif^ht  destroy  him. 
They  hated  him  for  his  holiness ;  be- 
cause he  reproved  them  ;  because  he 
laid  open  their  hypocrisy  ;  and  because 
he  won  the  hearts  of  the  people,  and 
lofcsened  their  intlaence.  They,  there- 
fore, determined  to  remove  him.ifpos- 
Bible,  and  thus  avoid  his  reproofs.  Sin- 
ners would  often  rather  put  to  death  the 
man  that  reproves  them,  than  to  for- 
sake their  sins.  The  Pharisees  had 
rather  commit  any  crime,  even  to  the 
murder  of  the  Messiah,  than  forsake 
the  sins  of  which  he  rebuked  them. 

7,  8.  To  the  sea.  The  sea  of  Gali- 
leo. Or  10  the  desert  and  lonely  regions 
which  surrounded  the  sea,  where  he 
•night  be  in  obscurity,  and  avoid  their 
lesigns  against  his  life.  His  time  h^d 
lot  yet  come,  and  he  prudently  took 
:;are  of  his  life  ;  thus  showing  that  we 
nre  not  needlessly  to  throw  oursf.lvcs 

>)to  danger.  ^  Galilee.  See  Mat.  ii.  22. 
^  Judea.  See  Mat.  ii.  1.  *i  Jerusalem. 
Jerusalem  was  in  Judea.     It  is  men- 

JoneJ  oarticularly  to  show  that  not  only 
(ale  pei)ple  of  the  surrounding  country 
came,  but  also  many  from  the  capital, 
the  place  of  wealth,  and  honor,  and 
power.  II  Idumea.  The  country  for- 
merly inliabited  by  the  Edymites,  in  the 


great  '  multitude  from  (Jaliiee  fol 
lowed  him,  and  from  Judoa, 

8  And  from  Jerusalem,  and  from 
Idumea,  and  frujn  beyond  Jordan; 
and  they  about  Tyre  and  Sidon, 
a  great  multitude,  when  they  had 
heard  wliat  great  things  he  did, 
came  unto  him. 

9  And  he  spake  to  his  disciples, 
that  a  small  ship  should  wait  on 
him  because  of  tlie  multitude,  lest 
they  should  throng  him. 

6  Lu.6.17. 


time  of  the  Saviour,  the  most  southern 
part  of  the  land  of  Canaan.  The  word 
Idumea  is  a  Greek  word,  made  from 
the  Hebrew  Edam.  It  signifies  the 
land  of  Edom,  a  name  given  to  Esau, 
one  of  the  sons  of  Isaac.  Gen.  xxv.  30 
The  word  signifies  red.  and  was  givei. 
to  him  because  he  sought  of  Jacob  rea 
pottage,  as  the  price  of  his  birthright 
He  settled  in  ?Iount  Seir  (Deut.  ii.  5). 
on  the  south  of  the  land  of  Canaan,  and 
the  country  of  Idumea  was  bounded  by 
Palestine  on  tlie  north.  During  the 
Babylonish  captivity,  the  Edomites 
spread  themselves  into  the  country  of 
Judea,  and  occup'ed  a  considerable  part 
of  the  south  of  Palestine.  They  had, 
however,  submitted  to  the  rite  of  cir- 
cumcision, and  were  incorporated  with 
the  Jews.  From  them  sprang  Herod 
the  Great.  V  Frofn  beyond  Jordan. 
From  the  east  coast  of  the  river  Jor- 
dan. The  sacred  wri'ers  lived  on  the 
ivest  side  of  Jordan,  and  by  the  country 
beyond  Joulan,  they  meant  that  on  the 
east  side.  V  Tyre  and  Sidoa,  See  note 
Mat.  xi.  21. 

9.  A  small  ship.  Rather,  a  boat. 
There  were,  properly  speaking,  no 
ships  on  the  sea  of  Tiberias.  Tais  was- 
probably  a  small  boat  that  belonged  tv 
his  disciples,  in  which  he  could  sit  ofi 
from  the  shore,  and  teach  the  peop>. 
without  being  pressed  by  them.  ^  Lesi 
they  should  throng  him.  Tliey  pressed 
upon  liim  in  great  numbers.  He  had 
healed  many,  and  those  who  were  still 
diseased  pressed  or  crowded  on  him,  so 
as  to  endanger  his  life.  He,  therefore, 
withdrew  from  the  multitude,  and 
sought  a  situaiion  where  he  might  be 
free  from  danger.  H  As  many  as  had 
plagxics.  As  many  as  had  diseases,  or 
maladies  of  bodv  or  mind.     The  word 


860 


MARK. 


LA.D.30 


10  For  he  had  healed  many ;  " 
insomuch  that  they  '  pressed  upon 
him  for  to  touch  him,  as  many  as 
had  plagues. 

11  And  *  unclean  spirits,  when 
they  saw  him,  fell  down  before  him, 
and  cried,  saying.  Thou  art  the  Son 
of  God. 

12  And  he  straitly  charged  them 
that  they  should  not  make  him 
known.  " 

13  And  ^  he  goeth  up  into  a 
naountain,  and  calleth  unto  him, 
whom  he  '  would  :  and  they  came 
unto  him. 

14  And  he  ordained  twelve,  that 
they    should    be    with    him,    and 

a  Matt. 12.15.  14.14.  i  or,  rushed.  b  c.l. 
24.  Matt.]4.3;{.  Lii.4.41.  Ja.2.19.  c  c.1.25, 
34.      d  Matt. 10.1.      e  Jno.15,16. 


plague,  nov/  confined  to  the  pestilence, 
does  not  express  the  meaning  of  the 
original,  and  tends  to  mislead. 

11,12.  Unclean,  spirits.  Persons  who 
were  possessed  of  evil  spirits.  ^  Thou 
art  the  Son  of  God.  The  Son  of  God, 
by  way  of  eminence.  In  this  place  it 
is  equivalent  to  the  Messiah,  who  was, 
among  the  Jews,  called  the  Son  of  God. 
Hence  they  were  charged  not  to  make 
hiin  known,  because  he  was  not  de- 
sirous that  it  should  be  blazoned  abroad 
that  he  claimed  to  be  the  Messiah.  He 
had  not  yet  done  what  he  wished  to 
establish  his  claims  to  the  Messiahship  ; 
he  was  poor  and  unhonored,  and  the 
claim  would  be  treated  as  that  of  an 
impostor,  as  it  was  afterwards,  and 
\vould  endanger  his  life.  For  the  pre- 
''cnt,  therefore,  he  did  not  wish  that  it 
.should  be  proclaimed  abroad  that  he 
was  the  Messiah.. 

This  circumstance  proves  the  exis- 
tence of  evil  spirits.  If  these  were 
.Tierely  diseased  or  deranged  persons, 
then  it  is  strange  that  they  should  be 
endowed  wnh  knowledge  so  much  su- 
perior to  those  in  health.  If  they  were 
under  the  influence  of  an  order  of  spirits 
'iiiperior  to  man  —  whose  appropriate 
■labitation  was  in  another  world — then 
■t  IS  not  slrauKC  that  they  should  know 
h'm,  even  in  tiie  mif^st  of  his  poverty, 
to  be  the  Messiah,  tl  e  Son  of  CJod. 

13 — 13.  For  an  account  of  the  ap- 
K>«ntment  of  the  aj-iestles,  see  Matt.  x. 


that   he  might  send  them  forth  to 
preach, 

15  And  to  have  power  to  lieal 
sicknesses,  and  to  cast  out  devils  . 

16  And  Simon  ^  he  surnainedi 
Peter ; 

17  And  James  the  so7i  of  Zebe- 
dee,  and  John  the  brother  of  James 
and  he  surnained  them  Boanerges, 
which  is.  The  sons  of  thunder ;  » 

18  And  Andrew,  and  Philip,  and 
Bartholomew,  and  Matthew,  and 
Thomas,  and  James  the  sun  of  Al- 
pheus,  and  Thaddeus,  and  Simon 
the  Canaanite, 

19  And  Judas  Iscariot,  which  also 

betrayed  him  :  and  they  went "  ink) 

an  hnuse. 

/Jno.1.42.        £•  Is.SS.l.  .  Je.23.29.         »  oi 
liome. 


1 — i.  ^  And  calleth  unto  him  whom  he 
would.  Those  whom  he  chose  ;  whom 
he  was  about  to  appoint  to  the  apostle- 
ship. 

14.  He  ordaiiied  twelve.  The  word 
rendered  ordai?ied  here,  does  not  ex- 
press our  noiion  of  ordination  to  the 
ministry.  It  means,  literally,  "he 
made,"  or  he  apiminted  twelve  to  be 
with  him.  ^  Twelve.  The  reason  why 
twelve  were  chosen  was,  probably,  that 
such  a  number  would  be  deemed  com- 
petent witnesses  of  what  they  saw ; 
that  so  many  could  not  be  supposed  to 
be  imposed  upon  ;  that  they  coidd  not 
be  easily  charged  with  being  excited  by 
sympathy,  or  being  deluded,  as  a  mul 
titude  might ;  and  that,  being  destined 
to  go  into  all  the  world,  a  considerable 
number  seemed  indispensable.  Per- 
haps, also,  there  was  some  reierence  to 
the  fact  that  twelve  was  the  number  of 
the  tribes  of  Israel. 

17.  Boanerges.  This  word  is  made 
up  of  two  Hebrew  words,  signifying 
sons  of  thunder,  meaning  that  they 
on  some  accounts,  resembled  ihunder. 
Note,  Matt.  i.  1.  It  is  not  known  why 
this  name  was  given  to  James  and  John. 
They  are  no  where  else  called  by  it. 
Some  suppose  it  was  because  ihey  wish- 
ed to  call  down  fire  from  heaven,  and 
consume  a  certain  village  of  the  Sama- 
ritans. Luke  ix.  54.  It  is,  however, 
more  probable  that  it  was  on  accoun* 
of    something    fervid,    and     glowins; 


A..  D.  30.]  CHAPTER  III.  361 

20  And  tlie  multiiude  cometh  to-  ]  hath  Beelzebub,  and  by  the  prince 
gether  again,  so  "  that  they  could    of  the  devils  cas\eth  he  out  devils. 


not  so  much  as  eat  bread. 

21  And  when  his  '  friends  heard 
of  it,  they  went  out  to  lay  hold  on 
him  :  for  they  said,  He  *  is  beside 
himself. 

22  And  the  scribes  which  came 

iown  from  Jerusalem,   said,.  He  ' 

o  c.0.31.  1  or,  kinsmen,  b  IIos.9.7.  Jno. 
;0.2C. 


\nd  powcrtiil,  in  their  genius  and  elo- 

uence.  • 

20.  The\,'  covld  no«  so  much  as  cat 
■  vead.  Their  time  and  attention  were 
lO  occupied,  that  they  were  obliged  to 
forego  tlieir  regular  meals  The  affairs 
of  religion  may  lo  occupy  t,ic  attention 
of  ministers,  and  others,  as  to  destroy 
-heir  relish  for  the  ordinary  comforts  and 
employment-j  of  hfe,  and  prevent  their 
engaging  in  their  customary  pursuits. 
Religion  is  all-important — far  more  im- 
portant than  the  ordinary  business  of 
this  life ;  and  tliero  is  notliing  unrea- 
sonable if  our  temporal  F.flb.iis  some- 
limes  give  way  to  the  higher  interests 
of  our  own  souls,  and  the  souls  of  others. 
At  the  same  time,  it  is  true  that  roligion 
is  ordinarily  consistent  with  a  close  at- 
tention to  worldly  business.  It  pro- 
motes industry,  economy,  order,  neat- 
ness, and  punctuality — all  indispenc.able 
to  worldly  prosperity.  Of  these  there 
has  been  no  more  illustrious  example 
than  that  of  our  Saviour  himself 

21.  When  his  friends .  Greek,  "  they 
.vho  were  of  him."  Not  the  apostleo, 
but  his  relatives,  his  friends,  who  were 
in  the  place  of  his  nativity.  IT  Heard 
of  it.  Heard  of  his  conduct ;  his 
preaching  ;  his  appoiniing  the  apostles  ; 
his  drawing  such  a  multitude  to  his 
preaching.  This  shows  that  by  "  his 
friends"  were  not  meant  the  apostles, 
but  those  at  a  distance  who  heard  of 
his  conduct.  IT  Tkei/  went  cut  to  lay 
hold  on  him.  To  take  him  av/ay  from 
.he  multitude,  and  to  remove  him  to  his 
nome,  that  he  might  be  treated  as  a 
maniac,  and,  by  absence  from  the 
ta'tses  of  excitement,  might  be  restored 
to  his  right  mind.  ^  They  said.  That  is, 
rommon  report  said.  Or  his  friends  said, 
for  they  did  not  believe  on  l.im.  John 
rii.  5.  Probably  the  enemies  of  Jesus 
•aised  the  report,  and  his  relatives  were 
lersuadcd  tc  beheve  it  tc  he  true.  ^  He 
■3] 


23  And  he  called  them  unio  him, 
and  said  unto  them  in  parables.  How 
can  Satan  cast  out  Satan  1 

24  And  if  a  kingdom  be  divided 
against  itself,  that  kingdom  cannol 
stand. 

25  And   if   a   house  be   divide 

cMatt.9.34.  10.25.  12.24.   Lu.11.15.  Jrio.7 
20.  8.48,52. 


is  beside  himself.  He  is  delirous,  or  de- 
ranged. The  reason  why  this  report 
gained  any  belief  was,  probably,  that 
our  Lord  had  hved  among  them  as  a 
carpenter ;  that  he  was  poor,  and  un 
known ;  and  that  now,  at  thirty  years 
of  age,  he  broke  off  from  his  occupa- 
tions, abandoned  his  common  employ- 
ment, spent  much  time  in  the  deserts, 
denied  himself  the  common  comforts 
of  life,  and  set  up  his  claims  to  be  the 
Messiah  who  was  expected  by  all  the 
people  to  come  with  great  pomp  and 
splendor.  The  charge  of  derangement 
on  account  of  attention  to  reUgion,  has 
not  been  confined  to  our  Saviour.  Let 
a  man  be  made  deeply  sensible  of  his 
sins,  and  spend  much  of  his  time  in 
prayer,  and  have  no  relish  for  the  ordi- 
nary amusements  or  business  of  Ufe ; 
or  let  a  Christian  be  much  impressed 
with  his  obligation  to  devote  himself  to 
God,  and  act  as  if  he  believed  there  was 
an  eternity,  and  warn  his  neighbors  of 
their  danger ;  or  let  a  minister  show 
uncommon  zeal,  and  waste  his  strength 
in  the  service  of  his  Master,  and  the 
world  is  not  slow  to  call  it  derangement. 
And  none  will  be  more  ready  to  origi 
natp  or  believe  the  charge  than  an  un- 
godly and  infidel  parent,  or  brother ;  a 
self-righteous  Pharisee  or  professor  in 
the  church.  At  the  same  time,  men 
may  endanger  themselves  on  the  bosora 
of  the  Jeep,  or  in  the  bowels  of  the 
earth,  for  vxcalih ;  or  may  plunge  into 
the  vortex  of  fashion,  and  folly,  and  vice, 
and  break  in  upon  the  hours  of  repose, 
and  neglect  their  duties  to  tlieir  family, 
and  the  demands  of  business,  and  in 
the  view  of  the  world  it  is  wisdom,  and 
prc:»f  of  a  pane  mind !  Such  is  the 
consistency  of  boasted  reason ;  such 
the  wisdom  and  prudence  of  worldly 
men  ! 

22 — 30.    And  the  scribes,  &c.      See 
?Totes  on  Matt  \ii.  24 — ^32.    Tbo  o«ca 


862 


MARK. 


[A.  D.  30» 


against  itself,  that  house  cannot 
stand. 

26  And  if  Satan  rise  up  against 
himself,  and  be  divided,  he  cannot 
stand,  but  hath  an  end. 

27  No  °  man  can  enter  into  a 
strong  man's  house,  and  spoil  his 
goods,  except  he  will  first  bind  the 
strong  man ;  and  then  he  will  spoil 
his  house. 

28  Verily  I  say  unto  you,  All  '' 
sins  shall  be  forgiven  unto  the  sons 
of  men,  and  blasphemies  wherewith 
soever  they  shall  blaspheme  : 

29  But  he  that  shall  blaspheme 
against  the  Holy  Ghost '  hath  never 
forgiveness,  but  is  in  danger  of  eter- 
nal damnation : 

30  Because  they  said,  He  hath  an 
unclean  spirit. 

.31  There  "^  came  then  his  brethren 
and  his  mother,  and,  standing  with- 
out, sent  unto  him,  calling  him. 

32  And  the  multitude  sat  about 
him  ;  and  they  said  unto  him,  Be- 
hold, thy  mother  and  thy  brethren 
without  seelv  for  thee. 

33  And  he  answered  them,  say- 
ing, Who  is  my  mother,  or  my  bre- 
thren 1 

34  And  he  looked  round  about 
on  them  which  sat  about  him,  and 
said.  Behold  my  mother  and  my 
brethren ! 

35  For  whosoever  shall  do  '  the 
will  of  God,  the  same  is  my  brother, 
and  my  sister,  and  my  mother. 

CHAPTER  IV. 

AND  f  he  began  again  to  teach 
by  the  sea-side  :  and  there  was 

o  Is'.49.24,26.  Cl.l.  Matt.12.29.  6  Matl. 
12.31.  Lu. 12.10.  c  He.10.29.  d  Matt. 12. 
46-48.  Lu.8.19-21.  e  Ja.1.25.  1  Jno.2.17. 
f  Malt.l3.1,&c.  Lu.8.4Ac.  g' Ps.78.2.  ver. 
34.    Aver.9.23.  c.7.16. 

sion  of  their  saying  this  was,  that  he 
had  healed  a  man  possessed  with  a  de- 
vil. The  scribes,  who  came  from  Je- 
ntsalem  to  watch  his  conduct,  charged 
it  on  a  compact  or  agreement  between 
him  and  the  Prince  of  the  devils. 

31—35,  See  Notes  on  Matt.  xii.  46 — 
50, 


gathered  unto  him  a  great  multitude, 
so  that  he  entered  into  a  ship,  ana 
sat  in  the  sea;  and  the  whole  mul- 
titude was  by  the  sea  on  the  lana. 

2  And  he  taught  them  many 
things  by  parables,  *  and  said  unto 
them  in  his  doctrine, 

3  Hearken  : ''  Behold,  there  went 
out  a  sower  to  sow  : 

4  And  it  came  to  pass,  as  he  sow 
ed,  some  fell  by  the  way-side,  and 
the  '  fowls  of  the  air  came  and  de- 
voured it  up., 

5  And  some  fell  on  stony-' ground, 
where  it  had  not  much  earth  ;  and 
immediately  it  sprang  up,  because 
it  had  no  depth  of  earth : 

6  But  when  the  sun  was  up,  it 
was  scorched  ;  and  *  because  it  had 
no  root,  it  withered  away. 

7  And  some  fell  among  thorns  ;  ' 
and  the  thorns  grew  up,  and  choked 
it,  and  it  yielded  no  fruit. 

8  And  other  fell  on  good  "ground, 
and  did  yield  fruit  "  that  sprang  up 
and  increased,  and  brought  forth, 
some  thirty,  and  some  sixty,  and 
some  an  hundred. 

9  And  he  said  unto  them.  He  that 
hath  ears  to  hear,  let  him  hear. 

10  And"  when  he  was  alone,  they 
that  were  about  him  with  the  twelve 
asked  of  him  the  parable. 

11  And  he  said  unto  them.,  Unto 
P  you  it  is  given  to  know  the  mys- 
tery of  the  kingdom  of  God :  but 
unto  them  that  are  without,  <  all 
these  things  are  done  in  parables  : 

12  That "  seeing  they  may  see, 
and  not  perceive ;  and  hearing  they 

iGe.15.11.  j  Eze.11.19.  3G.26.  At  Ps.1.4. 
Ja.l.ll.  /Jer.4.3.  m  He.6.7,8.  n  Col.l.C. 
0  Matt.l3.10,&c-  JJ  Ep.1.9.  y  Col.4.5.  1 
Th.4.12.  lTi.3.7.  r  ls.6.9,10.  Jno  12.40 
Ac.28.26.27.   Rom. 11.8. 


CHAPTER  IV. 

1 — 9.  See  the  parable  of  the  sowei 
explained,  in  the  Notes  on  Matt.  xiii.  1 
—9. 

10—13.  See  Malt.  xiii.  10—17.  Un 
verse  12.  See  particularly  Notes  on 
John  xii.  39,  40.  When  he  was  alone. 
That  is,  separate  from  the  multitude 


A.  D.  30.]  CHAPTER  IV. 

may  hear,  and  not  understand  ;  lest 
at  any  time  they  should  be  convert- 
ed, and  thdr  sins  should  be  forgiven 
them. 

13  And  he  said  unto  them.  Know 
ye  not  this  parable  ■?  and  how  then 
will  ye  know  all  parables  ? 

14  The  sower  "  soweth  the  word. 

15  And  these  are  they  by  the  way- 
side, where  the  word  is  sown;  but 
when  they  have  heard,  Satan  cometh 
'  immediately,  and  taketh  away  ' 
tlie  word  that  was  sown  in  their 
hearts. 

IG  And  these  are  they  likewise 
which  are  sown  on  stony  ground  ; 
who,  when  they  have  heard  the 
word,  immediately  receive  it  with 
gladness  ; 

17  And  have  no  root  *  in  them- 
selves, and  so  endure  but  '  for  a 
time :  afterward,  when  affliction  or 
persecution  ariseth  for  the  word's 
sake,  immediately  •'"  they  are  offend- 
ed, 

18  And  these  are  they  which  are 
n  Is.32.20.  1  Pe.  1.2.5.  61Pe.5.8.  Re.12.9. 
He.2.1.      d  Job  19.28.       e  Job27.10.       /2 

ri.1.15.      ^  Lu.14.18-20.   1  Ti.6.9,17.  2  Ti.4. 


363 


When  he  withdrevv  from  the  multitude, 
a  few  followed  him  for  the  purpose  of 
farther  instruction. 

13.  Know  ye  not  this  parable?  This 
which  is  so  plain  and  obvious.  IT  How 
will  ye  k7iow  all  parables  ?  Those  which 
are  more  difficult  and  obscure.  As  they 
were  themselves  to  be  teachers,  it  was 
important  that  they  should  be  acquainted 
with  the  whole  system  of  religion — of 
much  more  importance  for  them  at  that 
time,  than  for  the  mass  of  the  people. 

14—20.    See  Matt.  xiii.  18—23. 

21.  Is  a  candle  brought,  &c.  A  can- 
Jlc  is  not  lit  up  to  be  put  immediately 
under  a  measure,  or  a  bed,  where  it  can 
give  no  light.  Its  design  is  to  give  light. 
So  my  preaching  by  parables  is  not  de- 
signed to  obscure  the  truth,  but  to  throw 
light  on  it.  You  should  understand 
those  parables,  and  understanding  them, 
should  ih:part  the  truth  to  others  also, 
as  a  candle  throws  its  beams  upon  a 
dark  world.  IT  Bushel.  In  the  original 
a  raeaaure  for  grain,  containina  about 


sown  among  thorns  ;  such  as  hear 
the  word, 

19  And  the  *  cares  of  this  world 
and  the  deceitful ness  ''  of  riches, 
and  the  '  lusts  of  other  things  en 
tering  in,  choke  the  word,  and  i 
becometh  unfruitful.-' 

20  And  these  are  lliey  which  art 
sown  on  good  ground  ;  such  as  heai 
the  word,  and  receive  it,  and  bring 
forth  fruit,  *  some  thirty-fold,  some 
sixty,  and  some  an  hundred. 

21  And  he  said  unto  them.  Is  a 
candle  brought  to  be  put  under  a ' 
bushel,  or  under  a  bed  !  and  not  to 
be  set  on  a  candlestick  1 

22  For  '  there  is  nothing  hid, 
which  shall  not  be  manifested  ;  nei- 
ther was  any  thing  kept  secret,  but 
that  it  should  come  abroad. 

23  If  any  man  have  ears  to  hear, 
let  him  hear. 

24  And  he  saith  unto  them,  Take 
heed  what  "*  ye  hear :  with  "  what 
measure  ye  mete,  it  shall  be  mea- 

APr.23.5.  »  lJno.2. 10,17.  j  Is.5.2,4. 
A:  Ro.7.4.  Col.1.10.  2Fe.].8.  i  See  on  Matt 
5.15.  ZEc.12.14.  Matt. 10.26.  Lu.12.2.  1 
Cor.4.5.      TO  1  Pe.2.2.      n  Malt.7.2. 


twelve  quarts.  IT  Bed.  A  couch,  either 
to  sleep  on  at  night,  or  to  recline  on  at 
their  meals.  Probably  the  latter  is  here 
meant,  and  is  equivalent  to  our  saying, 
a  candle  is  not  brought  to  be  put  under 
the  table,  but  o?i  it.  See  Note,  Matt. 
xxiii.  6. 

22.    There  is  nothing  hid,  &c.     See 
Note,  Matt.  x.  26. 

24.  Take  heed  what  ye  hear.  Or,  con- 
sider well  what  you  hear.  Make  a  good 
improvement  of  it.  IT  With  what  mea- 
sure ye  mete,  &.c.  You  shall  be  treated 
according  to  the  use  you  make  of  your 
opportunities  of  learning.  If  you  con- 
sider it  well,  and  make  a  good  improve 
mcnt  of  what  you  hear,  you  shall  be 
well  rewarded.  If  not,  your  reward 
shall  be  small.  This  is  a  proverbial  ex 
pression.  See  it  explained  on  Matt,  vii 
1,2.  ^  3Iete.  Measure.  With  what 
measure  ye  measure.  IT  Unto  you  thai 
hear.  To  you  who  arc  attentive,  and 
who  improve  what  you  hear. 

2.5.   For  he  that  hath.  &.C.    See  Note 


364 


Bured  to  you ;   and   unto  you 
hear  shall  more  be  given. 

25  For  he  that  hath,  to  him  shall 
06  given :  and  he  that  hath  not, 
from  "  him  shall  be  taken  even  that 
which  he  hath. 

26  And  he  said;  So*  islhe  king- 

a  Lu.8.18.      6  Matt.13.24. 

Matt.  xiii.  12.  The  meaning  here  seems 
to  be,  he  that  diligently  attends  to  my 
words,  shall  increase  more  and  more  in 
the  knowledge  of  the  truth.  But  he 
that  neglects  them,  and  is  inattentive, 
shall  become  more  ignorant ;  the  i'ew 
things  which  he  had  learned  he  vpill  for- 
get, and  his  trifling  knowledge  will  be 
diminished.  '^  Hath  not.  Does  not  im- 
prove what  he  possessed  ;  or  does  not 
make  proper  use  of  his  means  of  learn- 
ing. IT  That  which  he  hath.  That  which 
he  had  already  learned.  By  this  we  are 
taught  the  indispensable  necessity  of 
giving  attention  to  the  means  of  instruc- 
tion. The  attention  must  be  continued. 
It  is  not  sufficient  that  we  have  learned 
some  things,  or  appear  to  have  learned 
much.  All  will  be  in  vain,  unless  we 
go  forward,  and  improve  every  oppor- 
tunity of  learning  the  will  of  God,  and 
the  way  of  salvation.  So  what  children 
sre  taught  will  be  of  little  use  unless 
they  follow  it  up,  and  endeavor  to  im- 
prove themselves. 

26.  So  is  the  kingdom  of  God.  The 
gospel,  or  religion  in  the  soul,  may  be 
compared  to  this.     See  Matt.  iii.  2. 

27.  A7id  should  sleep,  and  rise  night 
and  day.  Should  sleep  in  the  night,  and 
rise  by  day,  for  so  the  expression  is  to 
be  understood.  That  is,  should  live  in 
his  usual  way,  without  exerting  any  in- 
Huence  over  the  growing  grain.  By  this 
we  are  not  to  infer  that  men  are  to  use 
no  diligence  in  the  obtainment  and 
growth  of  piety,  but  the  illustration 
shows  this,  and  this  only,  that  as  we 
cannot  tell  how  grain  grows,  so  we  can- 
not tell  the  vwde  in  which  piety  increases 
in  the  heart.  ^  He  k7ioiveth  not  how. 
This  is  still  true.  After  all  the  research- 
es of  philosophers,  not  one  has  been 
able  to  tell  the  way  in  which  grain 
grows.  They  can  observe  one  fact  after 
another ;  they  can  see  the  changes ; 
they  can  see  the  necessity  of  rains  and 
Buns,  of  care  and  shelter,  but  beyond 
this  they  cannot  go.  So  in  religion. 
^e  can  mark  the  change  ;  we  can  see 


MAKK.  [A.  D.  30. 

that   dom  of   God,  as  if  a  man  should 
cast  seed  into  the  ground  ; 

27  And  should  sleep,  and  ris«j 
night  and  day,  and  the  seed  should 
spring  and  grow  up,  he  knoweth 
not  how. 

28  For  the  earth   bringeth  forth 


the  need  of  prayer,  and  examination, 
and  searching  the  scriptures,  and  the 
ordinances  of  rehgion,  but  we  cannot 
tell  in  what  way  the  religious  principle 
is  strengthened.  As  God  unseen,  yet 
by  the  use  of  proper  means,  makes  the 
grass  to  flourish,  so  God  unseen  but 
by  proper  means,  nourishes  the  soul, 
and  the  plants  of  piety  spring  up,  and 
bloom,  and  bear  fruit.  See  John  iii.  8. 
28.  For  the  earth  bringeth  forth  fruit 
of  herself.  That  is,  it  is  done  without 
the  power  of  man.  It  is  done  while 
man  is  engaged  in  other  things.  The 
scope  of  the  place  does  not  require  us 
to  suppose  that  our  Saviour  meant  to 
say  that  the  earth  had  any  productive 
power  of  itself,  but  only  that  it  produced 
its  fruits  not  by  the  power  of  man.  God 
gives  it  its  power.  It  has  no  power  of 
its  own.  So  religion  in  the  heart  is  noi 
by  the  pmver  of  man.  It  grows  he  can 
not  tell  how ;  and  of  course  he  cannot 
without  divine  aid,  control  it.  It  is  b) 
the  power  of  God.  At  the  same  time, 
as  without  industry  man  would  have  no 
harvest,  so  w^ithout  active  efibrt  he 
would  have  no  religion.  Both  are  con- 
nected with  his  effort ;  both  are  to  be 
measured  commonly  by  his  effort  (Phil, 
ii.  12);  both  grow  he  cannot  tell  how; 
both  increase  when  the  proper  means 
are  used ;  and  both  depend  on  God  foi 
increase.  IT  First  the  blade.  The  green, 
tender  shoot,  that  first  starts  out  of  the 
earth,  before  the  stalk  is  formed.  If  Then 
the  ear.  The  original  means  the  stalk 
or  spire  of  wheat  or  barley,  as  well  as 
the  ear.  If  The  full  corn.  The  ripe 
wheat.  The  grain  swollen  to  its  proper 
size.  By  this  is  denoted,  undoubtedly, 
that  grace  or  religion  in  the  heart  is  of 
gradual  growth.  It  is  at  first  tender, 
feeble,  perhaps  almost  imperceptible, 
like  the  first  shootings  of  the  grain  in 
the  earth.  Perhaps  also,  like  grain,  it 
often  lies  long  in  the  earth  before  there 
are  signs  of  life.  Like  the  tender  grain, 
also,  It  needs  care,  kindness,  and  cul- 
ture.    A  light  frost,  a  cold  storm,  or  a 


A..  D.  30.] 


CHAPTER  IV. 


365 


fruit  of  herself;  "  first  *  the  blade, 
then  the  ear ;  after  that,  the  full  corn 
n  the  ear. 

29  But  when  the  fruit  is  ^brought 
forth,  immediately  he  "  putteth  in 
the  sickle,  because  the  harvest  is 
come. 

30  And  he  said,  Whereunto  shall 
we  liken  the  kingdom  of  God  ?  or 
with  what  comparison  shall  we  com- 
pare it? 

31  /M  is  like  a  grain  of  mustard- 

cGe.l.11,12.  6Ec.3.1,ll.  i  or,  ripe.  Job 
5.2(i.  c  Ee. 14.15.  d  Matt.  13.31,32.  Lu.l3. 
18,19. 


burning  sun,  aUke  injure  it.  So  tender 
piety,  in  the  heart  of  a  child,  needs  care, 
kindness,  cuUure.  It  needs  sheher  from 
the  frosts  and  storms  of  a  cold,  unfeei- 
mg  world.  It  needs  the  genial  dews 
and  mild  suns  of  heaven; — in  other 
words,  it  needs  instruction,  prayer,  and 
friendly  counsel  from  parents,  teachers, 
ministers,  and  experienced  Christians, 
that  it  may  grow,  and  bring  forth  the 
full  fruits  of  holiness.  Like  the  grain 
also,  in  due  time,  it  will  grow  strong ; 
it  will  produce  its  appropriate  fruit — a 
full  and  rich  harvest,  to  the  praise  of 
God. 

29.  Immediately  he  putteth  in  the 
tickle.  This  is  the  way  with  the  hus- 
oandman.  As  soon  as  the  grain  is  ripe, 
it  is  cut  down.  So  it  is  often  with  the 
Christian.  As  soon  as  he  is  prepared 
'■jr  heaven,  he  is  taken  there.  But  we 
are  not  to  press  this  part  of  the  parable, 
as  if  it  meant  that  all  are  removed  as 
soon  as  they  are  fit  for  heaven.  Every 
parable  contains  circumstances  thrown 
in  to  fill  up  the  story,  which  cannot  be 
h'erally  interpreted.  In  this,  the  cir- 
cumstance oi sleeping  and  rising  cannot 
be  applied  to  Christ ;  and  in  hke  man- 
ner, ihe  harvest,  I  suppose,  is  not  to  be 
literally  interpreted.  Perhaps  the  whole 
parable  may  be  differently  interpreted. 
The  seed  sown  may  mean  the  gospel 
wliich  he  was  preaching.  In  Juaea  its 
beginnings  were  small.  Yet  he  would 
leave  it ;  commit  it  to  his  disciples ;  and 
return  to  his  Father.  The  gospel  in  the 
meantime,  left  by  him,  would  take  root, 
spring  up,  and  produce  an  abundant 
harvest.  In  due  time  he  would  return. 
Bend  forth  the  angels,  and  gather  in  the 
harvest,  and  save  his  people  for  ever. 
31* 


seed,  which,  wlien  it  is  sown  in  the 
earth,  is  less  than  all  the  seeds  that 
be  in  the  earth  : 

32  But  when  it  is  aown,  it  grow- 
eth  up,  and  becometh  greater  '  than 
all  herbs,  and  shooteth  out  great 
branches ;  so  that  the  fowls  of  the 
air  may  lodge  under  the  shadow 
of  It. 

33  And  with  many  such  para- 
bles spake  he  the  word  unto  them, 
as  ^  they  were  able  to  hear  it. 

ePr.4.ia  Is.11.9.  Da.2.44.  Mal.1.11.  /Jno. 
16.12. 


30.  Whereunto  shall  we  liken,  &c. 
This  shows  the  great  solicitude  which 
Jesus  had  to  adapt  his  instructions  to 
the  capacity  of  his  disciples.  He  sought 
out  the  most  plain  and  striking  illustra- 
tions— an  example  which  should  be  fol- 
lowed by  all  the  ministers  of  the  gospel. 
At  the  same  time  that  the  instructions 
of  the  pulpit  should  be  dignified — as  our 
Saviour's  always  were — they  should  be 
plain,  adapted  to  the  capacity  of  the  au- 
dience, and  easily  understood.  To  do 
this,  the  following  things  are  necessary 
in  a  minister  :  1st.  Humility.  A  free- 
dom from  a  desire  to  shine,  and  astonish 
the  world  by  the  splendor  of  his  talents, 
and  by  his  learning  and  eloquence.  2d. 
Good  sense.  A  satisfaction  in  being  un- 
derstood. 3d.  Acquaintance  with  the 
habits  of  thought  and  manner  of  speak- 
ing among  the  people.  To  do  this,  fre- 
quent intercourse  with  them  is  neces- 
sary. 4th.  A  good  sound  education. 
It  is  the  men  of  ignorance,  with  some 
smattering  of  learning,  and  with  a  de 
sire  to  confound  and  astonish  men  by 
the  use  of  unintelligible  words,  and  bj 
the  introduction  of  matter  that  is  wholly 
unconnected  with  the  subject,  that  most 
often  shoot  over  the  heads  of  the  people. 
Preachers  of  humility,  good  sense,  and 
education,  are  content  with  being  un- 
derstood, and  free  from  the  affectatiori 
of  saying  things  to  amaze  and  confound 
their  auditors.  If  The  kingdom  of  God. 
See  Note,  Matt.  iii.  2. 

31,  32.  See  Notes  on  Matt,  xiii  31, 
32. 

33.  Spoke  the  word.  The  woid  of 
God.  The  doctrines  of  his  gospel. 
If  As  they  were  able  to  hear  it.  As  they 
could  comprehend  it.     They  were  hke 


!sm 


MARK. 


[A.D  30. 


34  Bat  without  a  parable  spake 
he  not  unto  them  :  and  when  they 
were  alone,  lie  expounded  all  things 
to  his  disciples, 

35  And  the  same  day,  when  the 
even  was  come,  he  saith  unto  them. 
Let  us  pass  over  unto  the  other  side. 

36  And  when  they  had  sent  away 
the  multitude,  they  took  him  even 
as  he  was  in  the  ship  :  and  there 
were  also  with  him  other  little  ships. 

37  And  °  there  arose  a  great  storm 
of  wind,  and  the  waves  beat  into 
the  ship,  so  that  it  was  now  full. 

38  And  he  was  in  the  hinder  part 
of  the  ship,  asleep  on  a  pillow  :  and 
they  awake  him,  and  say  unto  him. 
Master,  *  carest  thou  not  that  we 
perish  1 

39  And  he  arose,  and  rebuked  the 
wind,  and  said  unto  the  sea.  Peace, 
be  still.  And  '^  the  wind  ceased, 
and  there  was  a  great  calm. 

40  And  he  said  unto  them.  Why 
o  Matt.8.23.   Lu.8.2C!.      b  Ps.10.1.   Is.40.27. 

La.3.8.     c  Ps.89.9.   La.3.31,32. 

children;  and  he  was  obliged  to  lead 
them  along  cautiously,  and  by  degrees, 
to  a  full  understanding  of  the  plan  of 
salvation. 

34.  Without  a  parable  spaTie  lie  not 
unto  them.  That  is,  the  things  pertain- 
ing to  his  kingdom.  On  other  subjects 
he  spake  without  parables.  On  these, 
such  was  their  prejudice,  so  many  no- 
tions had  they  contrary  to  the  nature  of 
his  kingdom,  and  so  liable  would  plain 
instructions  have  been  to  give  offence, 
that  he  employed  this  method  to  in- 
sinuate truth  gradually  into  their  minds, 
and  to  prepare  them  fully  to  understand 
the  nature  of  his  kingdom.  If  They  were 
alone.  His  disciples.  ^-  He  expounded. 
Explained.  Showed  them  more  at 
length  the  spiritual  meaning  of  the  pa- 
rables. 

35-41.  See  Matt.  viii.  18—27. 

3fi.  Even  as  he  vms  in  the  ship.  They 
look  him  without  making  any  prepara- 
tion for  the  voyage  ;  without  providing 
any  food  or  raiment.  He  was  sitting  in 
a  ship,  or  boat,  instructing  the  people. 
Ill  the  same  boat,  probably  ill  fitted  to 
encounter  a  storm  on  the  lake,  they 
sailed.    This  would  render  their  danger 


are  ye  so  fearful  1  "*  how  is  it  thai 
ye  have  no  faith  1 

41  And  they  feared* exceedingly, 
and  said  one  to  another.  What  man 
ner  of  man    is   this,  that  even  the 
wind  and  the  sea  ^  obey  him  1 
CHAPTER  V. 

AND  ^  they  came  over  unto  the 
other  side  of  the  sea,  into  the 
country  of  the  Gadarenes. 

2  And  when  he  was  come  out 
of  the  ship,  immediately  there  ruet 
him  out  of  the  tombs  a  man  with 
an  unclean  spirit, 

3  Who  had  his  dwelling  ''  among 
the  tombs  ;  and  no  man  could  bind 
him,  no,  not  with  chains  : 

4  Because  that  he  had  been  often 
bound  with  fetters  and  chains,  and 
the  chains  had  been  plucked  asun- 
der by  him,  and  the  fetters  broken 
in  pieces :  neither  could  any  man 
tame  him. 

5  And  always,  night  and  day,  he 
<?Ps.46.1,2.   Is.43.2.      e  Jon. 1.10,16.    /Job 

38.11.   ^  Matt.8.28,&c.  Lu.8.2t),&;c.  A  Is.C5.4 

more  imminent,  and  the  miracle  more 
striking.  IT  There  were  with  him  other 
little  ships.  Belonging  probably  to  the 
people,  who,  seeing  him  sail,  resolved 
to  follow  him. 

39.  Peace,  be  still.  There  is  some- 
thing exceedingly  authoritative  and  ma- 
jestic in  this  command  of  our  Lord. 
Standing  amidst  the  howling  tempest, 
on  the  heaving  sea,  and  in  the  darkness 
of  the  night,  by  his  own  power  he  stills 
the  waves,  and  bids  the  storm  subside. 
None  but  the  God  of  the  storms  and  the 
billows  could  awe,  by  a  word,  the  trou- 
bled elements,  and  send  a  imiversal 
peace  and  stillness  among  the  winds 
and  waves.  He  must,  therefore,  be 
divine. 

CHAPTER  V. 

1 — 20.  See  this  account  of  the  demo 
niacs  fully  explained  on  Matt.  viii.  28 
—34. 

4.  He  had  been  often  bound  with  fet' 
ters  a7id  chains.  Enbrts  had  been  made 
to  confine  him,  but  his  great  strength — 
his  strength  increased  by  his  malady, 
had  prevented  it. 

5.  Cutting  himself  with  sto?ies.  Theee 


A.D.30.] 


CHAPTER  V. 


367 


was  in  the  mountains,  and  in  the 
tombs,  crying,  and  cutting  himself 
with  siones. 

6  But  when  he  saw  Jesus  afar 
off,  he  ran  and  worshipped  "  him, 

7  And  cried  with  a  loud  voice, 
and  said,  What  have  I  to  do  with 
thee,  Jesus,  thou  Son  of  the  most 
high  God  ]  I  adjure  thee  by  God, 
that  thou  torment  me  not. 

8  (For  he  said  unto  him,  Come  * 
out  of  the  man, /Ao!<  unclean  spirit.) 

9  And  he  asked  him.  What  fs  thy 
name  ?  And  he  answered,  saying. 
My  name  is  Legion :  '  for  we  are 
many. 

10  And  he  be&ought  him  much, 
that  he  would  not  send  them  away 
out  of  the  country. 

11  Now  there  was  there,  nigh 
unto  the  mountains,  a  great  herd  of 
swine  "*  feeding. 

12  And  all  the  devils  besought  ' 
him,  saying,  Send  us  into  the  swine, 
•hat  we  may  enter  into  them. 

13  And   forthwith   Jesus   gave  ^ 

aPs.72.9.  6AC.16J8.  He.2.14.  lJno.3.8. 
eMatt.12.45.  d  Le.11.7,8.  Dl-.H.8.  e  Job  1. 
10,12.  2.5,6.    /Rc.i:!.7.  1  Pe.3.22. 


are  all  marks  of  a  madman :  a  man  be- 
reft of  reason,  wretched,  an  outcast, 
strong  and  dangerous.  The  inspired 
penman  says  that  this  madness  was 
caused  by  an  unclean  spirit,  or  by  his 
being  under  the  influence  of  a  devil. 
That  this  account  is  not  irrational,  see 
Note  on  Matt.  iv.  24. 

().  Worshipped  him.  Bowed  down 
before  hiin ;  rendered  him  homage. 
This  was  an  acknowledgment  of  Tiis 
power,  and  of  his  control  over  fallen 
spirits. 

9.  My  name  is  Legion.  See  Notes 
on  Matt.  viii.  29. 

1.5.  Sitting,  and  clothed,  and  in  his 
right  mind.  There  could  be  no  doubt 
of  the  reality  of  this  miracle.  The  man 
had  been  well  known.  He  had  lon^ 
welt  among  the  tombs,  an  object  of 
error  and  alarm.  To  see  him  all  at 
cri'ie  peaceful,  and  calm,  and  rational, 
vsas  proof  that  it  was  the  power  of  God 
only  that  had  done  it.  IT  They  were 
ifraid.      Ihey  were  awed,   as   in  the 


them  leave.  And  the  unclean  spirits 
went  out,  and  entered  into  the  swine : 
and  the  herd  ran  violently  down  a 
steep  place  into  the  sea,  (they  were 
about  two  thousand,)  and  were 
choked  in  the  sea. 

14  And  they  that  fed  the  swine 
fled,  and  told  il  in  the  city,  and  in 
the  country.  And  they  went  out  to 
see  what  it  was  that  was  done. 

15  And  they  came  to  Jesus,  and 
see  him  that  was  possessed  with  the 
devil,  and  *  had  the  legion,  sitting, 
and  clothed,  and  in  his  right  mind : 
and  they  were  afraid.  * 

16  And  they  that  saw  it,  told 
them  how  it  befell  to  him  that  was 
possessed  with  the  devil,  and  alst 
concerning  the  swine. 

17  And  they  began  to  pray  him 
to  depart '  out  of  their  coasts. 

18  And  when  he  was  come  intc 
the  ship,  he  that  had  been  possessed 
with  the  devil  prayed  him  that  he 
might  be  with  him. 

19  Howbeit,  Jesus  suffered  him 

ff  rs.40.2o.  Col.1.13.     h  Job  13.11.   Ps.14.0 
2  Ti.1.7.    t  Job  21.14.  Lu.5.8.   Ac.ie.39. 


presence  of  God.  The  word  does  not 
mean  here  that  they  feared  that  any  evil 
would  happen  to  them,  but  that  they 
were  affected  withame;  they  felt  that 
God  was  there  ;  they  were  struck  with 
astonishment  at  what  Jesus  had  done. 

19.  Jesus  suffered  him  not.  Various 
reasons  have  been  conjectured  why 
Jesus  did  not  suffer  this  man  to  go  with 
him.  It  might  be,  that  he  wished  to 
leave  him  among  the  people,  as  a  con- 
clusive evidence  of  his  power  to  work 
miracles.  It  might  be  that  the  man 
feared  that  if  Jesus  left  him  the  devils 
would  return,  and  that  Jesus  told  him 
to  remain  to  show  to  him  that  the  cure 
was  complete,  and  that  he  had  power 
over  the  devils  when  absent,  as  well  as 
when  present.  But  the  probable  rea- 
son is,  that  he  desired  to  restore  him  to 
his  family  and  friends.  He  was  proba 
bly  a  man  of  influence,  and  Jesus  wa."! 
unwilhng  to  delay  the  joy  of  his  friends, 
and  prolong  their  anxiety,  by  suffering 
him  to  remain  away  from  them. 


368 


MARK. 


[A.D  ^ 


not,  but  saith  unto  him,  Go  home  to 
thy  friends,  and  •  tell  them  how 
great  things  the  Lord  hath  done  for 
thee,  and  hath  had  compassion  on 
thee. 

20  And  ne  departed,  and  began 
to  publish  in  Decapolis  how  great 
things  Jesus  had  done  for  him  :  and 
all  men  did  marvel. 

21  And  when  Jesus  was  passed 
over  again  by  ship  unto  the  other 
side,  much  people  gathered  unto 
him  :  and  he  was  nigh  unto  the  sea. 

22  And,  *  behold,  there  cometh 
ne  of  the  rulers  of  the  synagogue, 
aims  by  name ;  and  when  he  saw 

nim,  he  fell  at  his  feet, 

23  And  besought  him  greatly, 
saying.  My  little  daughter  lieth  at 
the  point  '  of  death  :  /  'pray  thee 
come  and  lay  thy  hands  on  her,  that 
she  may  be  healed  ;  and  she  shall 
live. 

24  And  Jesus  went  with  him  ; 
and  much  people  followed  him,  and 
thronged  him. 

25  And  a  certain  woman,  which 
had  an  issue  ^  of  blood  twelve  years, 

26  And  had  suffered  many  things 

a  Ps.66.16.  Is.38.19.  h  3Iatt.9.18,&c.  Lu. 
8.41,&.c.    c  Ps.107.18.    <2Le.l5.19,&:c. 


20.  In  Decapolis.  See  Note,  Matt. 
iv.  25.  Hou)  great  things,  &c.  This 
was  the  natural  expression  of  right  feel- 
ing at  being  cured  of  such  a  calamity. 
So  the  desire  of  sinners  freed  from  sin 
is  to  honor  Jesus ;  to  ascribe  all  to  his 
power:  and  to  invite  the  world  to  par- 
ticipate in  the  same  salvation,  and  to 
join  them  in  doing  honor  to  the  Son  of 
God.     Compare  Ps.  Ixvi.  16. 

22 — 43.  See  the  account  of  the  rais- 
ing of  Jairus'  daughter,  and  the  heahng 
of  the  woman  with  ani^sue  of  blood,  ful- 
.y  explained  in  Notes  on  Matt.  Lx.  18 — 2G. 

23.  Lieth  at  the  point  of  death.  Is 
d}Tng  ;  in  the  last  agonies. 

26.  Had  suffered  many  things.  Had 
resorted  to  many  things  painful,  by  the 
direction  of  the  physicians,  in  order  to 
be  healed. 

27.  Came  in  the  press  behind.  In  the 
crowd  that  pressed  upon  him.     Tlais 


of  many  physicians,  and  had  ipen 
all  that  she  had,  and  was  nothing 
'  bettered,  but  rather  grew  worse. 

27  When  she  had  heard  of  Jesus, 
came  in  the  press  behind,  and  touch- 
ed f  his  garment : 

28  For  she  said,  If  I  may  touch 
but  his  clothes,  I  shall  be  whole. 

29  And  straightway  the  fountain 
of  her  blood  was  dried  up  ;  and  she 
felt  in  her  body  that  she  was  healed 
of  that  plague. 

30  And  Jesus,  immediately  know 
ingin  himself  that  virtue  ^  had  gone 
out  of  him,  turned  him  about  in  the 
press,  and  said,  Who  touched  my 
clothes  1 

31  And  his   disciples   said  unto    -^ 
him.    Thou    seest    the     multitude     '' 
thronging    thee,  and   sayest    thou, 
Who  touched  me  1 

32  And  he  looked  round  about 
to  see  her  that  had  done  this  thing. 

33  But  the  woman,  fearing  and 
trembling,  knowing  what  was  done 
in  her,  came  and  fell  down  before 
him,  and  told  *  him  all  the  truth. 

34  And  he  said  unto  her.  Daugh- 
ter,   thy   faith  •   hath    made    thee 

e  Job  13.4.  Ps.108.12.  Jer.30.12,13.  /2  Ki 
13.21.  Matt.14.36.  Ac.5.15.  19.12.  ^  Lu.6. 
19.      k  Ps.30.2.    i  c.10.52.  Ac. 14.9. 


was  done  to  avoid  being  noticed.  It 
was  an  act  of  faith.  She  was  full  of  con- 
fidence that  Jesus  was  able  to  ht^l :  but 
she  trembled  on  account  of  her  con- 
scious unworthiness,  thus  illustrating 
the  humility  and  confidence  of  a  sinner 
coming  to  God  for  pardon  and  hfe. 

30.  Virtue  had  gone  out  of  him. 
Power  to  heal.  The  word  in  the  origi- 
nal means  power.  IT  Who  touched  my 
clothes  T  This  he  said,  not  to  obtain  in- 
formation, for  he  had  healed  her,  and 
must  have  known  on  whom  the  bless- 
ing was  cosferred  ;  but  he  did  it,  that 
the  woman  might  herself  make  a  con- 
fession  of  the  whole  matter,  by  which 
the  power  of  her  faith  and  the  greatness 
of  the  miracle  might  be  maniiested,  to 
the  praise  of  God. 

34.  Daughter.  A  word  of  kindness, 
tending  to  inspire  confidence,  and  to 
dissipate  her  fears.     IT  Be  whole.     Thai 


4.  D.  30.J 


CHAPTER  VI. 


369 


whole :  go  "  in  peace,  and  be  whole 
of  thy  plague. 

35  While  he  yet  spake,  there 
came  from  the  ruler  of  the  syna- 
gogue's house,  certain  which  said, 
Thy  daughter  is  dead  :  ^  why  trou- 
blest  thou  the  Master  any  further  1 

36  As  soon  as  Jesus  heard  the 
word  that  was  spoken,  he  saith  unto 
the  ruler  of  the  synagogue.  Be  not 
afraid,  nv\y  <:  believe. 

37  And  he  suffered  no  man  to 
follow  him,  save ''Peter,  and  James, 
and  John  the  brother  of  James. 

38  And  he  cometh  to  the  house 
of  the  ruler  of  the  synagogue,  and 
seeth  the  tumult,  and  them  that 
wept  and  wailed  greatly. 

39  And  when  he  was  come  in, 
he  saith  unto  them,  Why  make  ye 
this  ado,  and  weep?  the  damsel  is 
not  dead,  but  sleepeth.  ' 

40  And  they  laughed  him  to 
scorn.  But  when  he  had  put  them 
all  out,  he  taketh  the  father  and  the 
mother  of  the  damsel,  and  them  that 
were  with  him,  and  entereth  in  where 
the  damsel  was  lying. 

o  1  Sa. 1.17.  20.4-2.  i!  Ki.5.19.  6  Jno.5.25. 
11.25.  c2Ch.20.20.  Jno.11.40.  d  c.'J.2.  U. 
33.     eJno.ll.  11-13. 

is,  continue  to  be  whole ;  for  she  was 
already  cured.  Of  thy  plague.  Thy 
disease;  literally,  thy  scourge.  So  a 
word  from  Jesus  heals  the  moral  mala- 
dy of  the  sinner. 

35,  36.  Why  troublest  thou,  &c.  It 
seems  that  the  people  had  not  yet  con- 
fidence that  Je-'sus  could  raise  the  dead. 
He  had  not  yet  done  it ;  and  as  the  child 
was  now  dead,  and  as  they  supposed 
that  his  power  over  her  was  at  an  end, 
they  wished  no  farther  to  trouble  him. 
Jesus  kindly  set  the  fears  of  the  ruler 
at  rest,  and  assured  him  that  he  had 
equal  power  over  the  dead  as  the  living, 
nnd  could  as  easily  raise  those  who  had  | 
e.xpired  as  those  who  were  expiring. 

38.  The  tumuli.     The  ronfu.sion  and  | 
weeping    of    the     assembled     people,  j 
^  IVailed.  Making  inarticulate,  niourn- 
Il'I  sounds,  howling  for  the  dead. 

39.  This  ado.  This  tumult,  this  bus- 
is.  or  confusion.    ^  And  Weep.    Weep 


41  And  he  toolc  the  damsel  by  the 
hand,  and  said  unto  her,  Talitha 
cumi;  which  is,  being  interpreted, 
Damsel,  (I  say  unto  thee,)  arise.  ^ 

42  And  straightway  the  damsel 
arose,  and  walked  ;  for  she  was  of 
the  age  of  twelve  years.  And  they 
were  astonished  with  a  great  aston- 
ishment. 

43  'And  he  charged  *  them  strait- 
ly  that  no  man  should  know  it;  and 
commanded  that  something  should 
be  given  her  to  eat. 

CHAPTER  VI. 

AND  he  went  out  from  thence, 
and  came  into  his  own  country . 
and  his  disciples  follow  him. 

2  And  ''  when  the  sabbath-day 
was  come,  he  began  to  teach  in  the 
synagogue:  and,  many,  hearing/t/w, 
were  astonished,  saying.  From  * 
whence  hath  this  inan  these  things  1 
and  what  wisdom  is  this  which  is 
given  unto  him,  that  even  such 
mighty  works  are  wrought  by  his 
hands  ? 

3  Is  not  this  the  carpenter,  the 
son  of  Mary,  the  brother  of  James,  J 

/Ac.9.40.  ^Matt.8.4.  12.1G-18.  c.3.12. 
Lii.5.14.  A  Matt.l3.54,&c.  Lu.4.16,&c.  t  Jno. 
C.42.    j  Gal. 1.19. 

in  this  inordinate  and  improper  manner 
IT  But  sleepeth.     See  Matt.  Lx.  24. 

41.  Talitha  cumi.  This  is  the  lan- 
guage which  our  Saviour  commonly 
spoke.  It  is  a  mixture  of  Syriac  and 
Chaldee,  called  Syro-Chaldaic.  The 
proper  translation  is  given  by  the  evan- 
gelist— •"  Damsel,  arise." 

43.  Something  should  he  given  her 
to  eat.  "  He  had  raised  her  by  extra- 
ordinary power,  but  he  willed  that 
she  should  be  sustained  by  ordinary 
means."  He  also  in  this  gave  full  evi- 
dence that  she  was  really  restored  to 
life  and  healtli.  The  changes  were 
great,  sudden,  and  certedn.  Tiiere 
could  be  no  illusion.  So  when  the  Sa- 
viour had  risen,  he  gave  evidence  of  his 
own  resurrection,  by  eating  vith  his 
disciples.  John  x\i.  1 — 13. 
CHAPTER  VI. 

1 — 6.  See  this  passage  explained  in 
the  Notes  on  Matt.  xiii.  54 — 58 


370 


MARK. 


[A.  D.  31 


and  loses,  and  of  Juda,  and  Simon  1 
and  are  not  his  sisters  here  with  us  1 
And  they  were  offended  "  at  him. 

4  But  Jesus  said  unto  them,  *  A 
prophet  is  not  without  honour,  but 
in  his  own  country,  and  among  his 
own  kin,  and  in  his  ownhouse. 

5  And  '  he  could  there  do  no 
•nighty  work,  save  that  he  laid  his 
nand  upon  a  few  sick  folk,  and 
nealed  them. 

6  And  he  marvelled  <*  because 
of  their  unbelief.  And  '  he  went 
round  about  the  villages,  teach- 
ing. 

7  And  /  he  called  unto  him  the 
twelve,  and  began  to  send  them 
forth  by  two  and  two,  and  gave 
them  power  over  unclean  spirits  ; 

8  And  commanded  them  that 
they  should  take  nothing  for  their 

a  Matt. 11.6.  b  Matt.13.57.  Jno.4.44.  c  Ge. 
19.22.  c.9.23.  (i  Is. 59.16.  Jer.2.11.  c  Matt.9. 
35.  Lu.I3.22.  Ac:i0.38.  /Matt.]O.I,&c.  c.3. 
13,&c.  Lu.9.1,&c.  10.3,&;c.  'The  word 
Bi^nifies  a  piece  of  brass  money,  in  value 

7.  By  two  and  two.  In  order  that 
they  might  support  and  encourage  each 
other  in  their  work.  Amidst  the  trials 
and  opposition  which  they  would  meet 
with,  mutual  counsel  and  aid  would 
greatly  lighten  their  burdens,  and  alle- 
viate their  calamities.  Mutual  counsel 
might  also  contribute  to  their  success, 
and  lead  to  united  plans  to  advance  the 
kingdom  of  the  Redeemer.  Jesus  here, 
as  in  all  the  work  of  religion,  consulted 
at  the  same  time  the  happiness  and  use- 
fulness of  his  disciples ;  nor  are  they 
ever  separated.  Whatever  contributes 
to  the  usefulness  of  the  people,  pro- 
duces also  their  happiness  ;  or  in  other 
words,  the  secret  of  being  happy,  is  to 
DC  useful. 

8 — 11.  See  these  verses  fully  explain- 
d  in  Matt.  x.  9—15.  In  Matt.  x.  5, 
•ley  were  commanded  not  to  go  among 
•he  Gentiles  or  Samaritans.  Mark 
omits  that  direction,  perhaps,  because 
.Ke  was  writing  for  the  Gentiles,  and 
the  direction  might  create  unnecessary 
difficulty  or  offence.  Perhaps  he  omits 
it  also  because  the  command  was  given 
lor  a  temporary  purpose,  and  was  not 
in  force  at  the  time  of  his  writing. 

12.  PreacJied  that  men  should  repent. 


journey,  save  a  staff  only ;  no  scrip, 
no  bread,  no  ^  money  in  their  purse  . 

9  But  be  shod  *  with  sandals  ;  *       J 
and  not  put  on  two  coats.  ^ 

10  And  he  said  unto  them.  In 
what  place  soever  ye  enter  into  an 
house,  there  abide  till  ye  depart 
from  that  place. 

11  And  whosoever  shall  not  re 
ceive  you,  nor  hear  you,  when  ye 
depart  thence,  shake  •  off  the  dust 
under  your  feet  for  a  testimony 
against  them.  Verily  I  say  unto 
you.  It  shall  be  more  tolerable  for 
Sodom  and  ^  Gomorrah  in  the  day 
of  judgment,  than  for  that  city. 

12  And  they  went  out,  and 
preached  that  men  should  repent.  J 

13  And    tlfey  cast    out    many  * 
devils,  and  anointed  with  oil'  many        a 
that  were  sick,  and  healed  them.  I 
somewhat  less  than  a  farthing,    Matt. 10.9, 

but  here  it  is  taken  in  general  for  money  : 
Lu.9.3.  ff  Ep.C.15.  h  Ac.12.8.  i  Ne.5.13. 
Ac.13.51.  2  or.  jLu.24.47.  Ao.2.38.  3.19. 
Ic  Lu.10.17.      /  Ja.5.I4. 


See  the  nature  of  repentance  explained 
in  Matt.  iii.  2.  They  were  now  called 
upon  to  repent,  and  reform  their  lives, 
because  sin  was  evil ;  because  the 
Messiah  had  come  to  prejich  forgive- 
ness to  the  penitent ;  and  because  at 
his  presence  it  was  fit  that  the  nation 
should  turn  from  its  sins,  and  prepare 
to  receive  him. 

13.  Cast  out  many  devils.  See  Note 
on  Matt.  iv.  24.  IT  And  anointed  with 
oil,  &c.  Anointing  with  oil  was  in 
common  use  among  the  Jews  in  cases 
of  sickness.  It  was  supposed  to  have  a 
mild,  soothing,  and  alleviating  effect  on 
the  body.  In  James  v.  14,  the  elders 
of  the  church,  in  connexion  with  pray- 
ers, were  directed  also  to  anoint  the 
sick  with  oil.  It  was  also  used  in 
wounds.  The  good  Samaritan  poured 
in  oil  and  wine  mto  the  wounds  of  the 
waylaid  Jew.  Luke  x.  34.  Josephue 
says,  that  in  the  last  sickness  of  Herod, 
his  physicians  commanded  him  to  be 
anointed  with  oil.  It  need  not  be  sup 
posed,  however,  that  the  apostles  used 
oil  for  m-ere  medical  purposes.  It  was 
used,  probably,  like  the  imposition  of 
hands,  or  like  our  Saviour's  anointing 
the  eyes  of  the  blind  with  clay,  merely 


A.  D.31.J 


CHAPTER   VI. 


371 


14  And  °  king  Herod  heard  of 
him ,-  (for  his  name  was  spread 
abroad  ;)  and  he  said,  That  John 
the  Baptist  was  risen  from  the  dead, 
and  therefore  mighty  worlis  do  shew 
forth  themseives  in  him. 

1.5  Others  *  said,  That  it  is  Elias. 
And  others  said.  That  it  is  a  pro- 
phet, or  as  one  of  the  prophets. 

16  But  when  Herod  heard /Aere'i/', 
he  said,  It  is  John,  whom  I  behead- 
ed :  he  is  risen  from  the  dead. 

17  For  Herod  himself  had  sent 
forth,  and  laid  hold  upon  John,  and 
bound  him  in  prison,  for  Herodias' 
sake,  his  brother  Philip's  wife:  for 
he  had  married  her. 

18  For  John  had  said  unto  Herod, 
It  is  not  lawful  '  for  thee  to  have 
thy  brother's  wife. 

19  Therefore  Herodias  had  '  a 
quarrel  against  him,  and  would  have 
killed  him  ;  but  she  could  not. 

20  For  Herod  feared  "^  John, 
knowing  that  he  was  a  just  man  and 
an  holy,  and  observed  ''  him;  and 
when  he  heard  him,  he  did  many 
things,  and  heard  him  gladly. 

21  And  when  a  convenient  day 
was  come,  that  Herod  on  his 'birth- 
day made  a  supper  to  his  lords, 
high  captains,  and  chief  estates  of 
Galilee  ; 

2^  And  when  the  daughter  of  the 

a  Matt.l4.1,&c.  Lu.9.7,&c.  b  Matt.](j.l4. 
^.8.23.  c  Le. 18.16.  ^  or,  an  inward  grudge. 
d  Ex.n.3.    Eze.2.5-7. 


as  a  si^n,  in  expectation  of  imparting 
that  aid  and  comfort  from  God  which 
was  sought,  and  which  was  represeiited 
by  the  natural  soothing  anct  b-"^t'e  ef- 
fect of  oil. 

14 — 20.  See  this  account  of  tlie  death 
of  John  the  Baptist  fully  explained  in 
Matt.  xiv.  1 — 12. 

20.  He  did  many  tilings.  But  he  did 
not  do  the  tiling  which  was  demanded 
of  him — to  breali  off  from  his  sins.  He 
attempted  to  make  a  compromise  with 
his  conscience.  He  still  loved  his  sins, 
and  di<l  otlier  things  which  ho  suppo.sed 
raighl  be  accepted,  in  the  place  of  put- 


said  Herodias  came  in,  and  danced, 
/  and  pleased  Herod  and  them  that 
sat  with  biin,  the  king  said  unto  the 
damsel.  Ask  of  me  whatsoever  thou 
wilt,  and  I  will  give  it  thee. 

23  And  he  sware  unto  her.  What- 
soever s  thou  shdlt  ask  of  me,  I  will 
give  it  thee,  unto  the  half  of  my 
kingdom. 

24  And  she  went  forth,  and  said 
unto  her  mother.  What  shall  I  ask? 
And  she  said,  The  head  of  John  the 
Baptist. 

25  And  she  came  in  straightway 
with  haste  unto  the  king,  and  asked, 
saying,  I  will  that  thou  give  me  by 
and  by,  in  a  charger,  the  head  *  of 
John  the  Baptist. 

26  And  the  king  was  exceeding 
sorry  ;  yei  for  his  oath's  sake,  and 
for  their  sakes  which  sat  with  him, 
he  would  not  reject  her. 

27  And  immediately  the  king 
sent 'an  executioner,  and  command- 
ed his  head  to  be  brought;  and  he 
went,  and  beheaded  him  in  the  pri- 
son, 

28  And  brought  his  head  in  a 
charger,  and  gave  it  to  the  damsel: 
and  the  damsel  gave  it  to  her  mo- 
ther. 

29  And  when  his  disciples  heard 
of  it,  they  •  came  and  took  up  his 
corpse,  and  laid  it  in  a  tomb. 

'or,  kept  him,  or  saved  kirn.  eGe. 40.20. 
/IS.3.1G.  g- Est.5.3,6.  7.2.  A  Ps.37.12,14 
3  or,  one  of  his  guard.      i  Ac.8.2. 


ting  away,  as  he  ought,  the  wife  of  his 
brother  —  the  polluted,  and  adulterous 
woman,  with  whom  he  lived.  Perhaps 
he  treated  John  kindly,  or  spoke  well 
of  him,  or  aided  him  in  his  wants,  and 
attempted  in  this  way  to  silence  his 
rebukes  and  destroy  his  faithfulness. 
This  was  probably  before  John  wag 
imprisoned.  So  sinners  often  treat 
ministers  kindly,  and  do  much  to  make 
tliem  comfortable,  and  hear  them  glad- 
ly, while  they  are  still  unwilling  to  do 
the  thing  which  is  demanded  of  them, 
to  repent  and  beheve  the  gospel 
They  expect  that  their  kind  attention.^ 


872 


MARK. 


[\.  D.31 


30  And  "  the  apostles  gathered 
themselves  tojrether  unto  Jesus,  and 
told  liim  all  things,  both  what  they 
had  done,  and  what  they  had  taught. 

31  And  he  said  unto  them,  Come 
ye  yourselves  apart  into  a  desert 
place,  and  rest  awhile:  for  there 
wero  many  coming  and  going,  and 
they  had  no  leisure  so  much  as  to 
eat. 

33  And  they  departed  into  a  de- 
sert place  by  ship  privately. 

33  And  the  people  saw  them  de- 
parting, and  many  knew  him,  and 
ran  afoot  thither  out  of  all  cities, 
and  outwent  them,  and  came  toge- 
ther unto  him. 

34  And  Jesus,  when  he  came  out, 
saw  much  people,  and  was  moved 
with  compassion  toward  them,  he- 
cause  *  they  were  as  sheep  not  hav- 
ing a  shepherd  :  and  he  began  to 
teach  them  many  things. 

a  Lu.9.10.  b  1  Ki.22.17.  c  Matt.l4.15,&c. 
Lu.9.l2,*c<-..  Jno.6.5,&c. 


vnll  be  accepted  in  the  place  of  what 
God  demands — repentance  and  iho  for- 
saking of  their  sins. 

30.  A7id  the  apostles  gathered  them- 
selves together.  That  is,  those  whom 
he  had  sent  out  two  and  two.  Ver.  7. 
Having  travelled  around  the  country, 
ihey  returned  and  met  the  Saviour  at 
Capernaum. 

31.  A  desert  place.  A  retired  place, 
across  the  sea  from  Capernaum,  where 
they  would  be  free  from  interruption. 
^  Coming  and  going.  Coming  to  be 
healed  and  retiring,  or  coming  to  hear 
him  preach.  It  means  that  they  were 
thronged,  that  there  was  a  vast  multi- 
tude attending  his  preaching. 

32 — 44.  See  this  miracle  explained  in 
Matt.  xiv.  13—21. 

32.  By  ship.  By  a  boat,  a  small  ves- 
sel. ^  Privately.  Without  making 
their  plan  known.  They  intended  to 
fo  privately.    It  appears,  however,  that 

heir  intention  became  known,  and  mul- 
jtude?  followed  them. 

33.  Afoot  thither.  On  foot  to  the 
^lace  where  they  saw  them  going. 
■  Out  of  all  cities.  All  cities  or  large 
lOwns  in  the  neighborhood. 

34     Much    people  —  as    sheep,     &c. 


35  And  '  when  the  day  was  now 
far  spent,  his  disciples  came  unto 
him,  and  said.  This  is  a  desert  place, 
and  now  the  time  is  far  passed  : 

36  Send  them  away,  that  they 
may  go  into  the  country  round  about, 
and  into  the  villages,  and  buy  them- 
selves bread  :  for  they  have  nothing 
to  eat. 

37  He  answered  and  said  unto 
them,  Give  ye  them  to  eat.  And 
they  say  unto  him.  Shall  "*  we  go 
and  buy  two  hundred  '  pennyworth 
of  bread,  and  give  them  to  eat? 

38  He  saith  unto  them,  How 
many  loaves  have  ye]  go  and  see. 
And  when  they  knew,  they  say, 
Five,  and  two  fishes. 

39  And  '  he  commanded  them 
to  make  ail  sit  down  by  companies 
upon  the  green  grass. 

40  And  they  sat  down  in  ranks, 

by  hundreds,  and  by  fifties. 

d  Nu. 11.13,22.  2  Ki.4.43.    i  See  on  Matt.18 
28.    e  Malt.15.35.  c.8.5. 


They  had  no  one  to  teach  them,  ani 
guide  them.  The  priests  and  scribes 
wovp.  proud,  corrupt,  and  despised  the 
common  people  and  neglected  them. 

35.  The  time  is  far  passed.  The  day 
is  almost  gone.  It  is  drawing  near 
night. 

37.  Two  hundred  penny  worth  of 
bread.  About  $27  00.  As  the  disciples 
had  a  common  purse  in  which  they 
carried  their  httle  property,  consisting 
of  the  donations  of  their  friends,  and 
money  to  be  given  to  the  poor,  (cone  • 
pare  John  xii.  6.,  Matt.  xxvi.  8  —  9., 
Luke  viii.  3.),  it  is  not  improbable  that 
they  had,  at  this  time,  about  this  sum 
in  their  possession.  Philip,  for  it  was 
he  who  asked  the  question  (John  vi.  7.), 
asked,  with  a  mixture  of  wonder  and 
agitation,  whether  they  should  take  all 
their  httle  property  and  spend  it  on  a 
single  meal  ?  And  even  if  we  shoutd, 
said  he,  it  would  not  be  sufficient  to 
satisfy  such  a  multitude.  It  was  im- 
plied in  this,  that  in  his  view  they  could 
not  provide  for  them  if  they  wished  to, 
and  that  it  would  be  better  to  send  then? 
awoy  than  to  attempt  it. 

40.  In  ranks.  Literally,  in  *Ji«  form 
of  square  beds  in  a  garden    By  SQnare 


A.  D.  32.] 


CHAPTER  VI. 


373 


41  And  when  ne  fi.«a  raken  the 
five   loaves  and  the  two  fishes,  he 

ooked  up  to  heaven,  and  blessed, " 
and  brake  the  loaves,  and  gave  l/iem 
to  his  disciples  to  set  before  them; 
and  the  two  fishes  divided  he  among 
them  all. 

42  And  ^  they  d'd  all  eat,  and 
Were  filled. 

43  And  they  took  up  twelve  bas- 
sets full  oi'  the  fragments,  and  of 
the  fishes. 

44  And  they  that  did  eat  of  the 
'oaves  were  about  five  thousand 
men. 

45  And  '  straightway  he  con- 
strained his  disciples  to  get  into  the 
ship,  and  to  go  to  the  other  side  be- 
'bre  unto  '  Bethsaida,  while  he  sent 
away  the  people. 

46  And  when  he  had  sent  them 
away,  he  ''  departed  into  a  mountain 
to  pray. 

47  And  when  even  was  come,  the 
ship  was  in  the  midst  of  the  sea, 
and  he  alone  on  the  land. 

48  And  he  saw  them  toiling  '  in 
rowing  ;  for  the  wind  was  contrary 
unto  them :  and  about  the  fourth 
watch  of  the  night  he  cometh  unto 

a  1  Sa.9.13.  Matt.26.2C.  Lu.','4.30.  6De. 
G.3.  c  Malt.l4.'2-:j,&;c.  Jno.().17,&c.  i  or, 
over  against  Bethsaida.  d  Matt.6.6.  c.1.35. 
Lu.6.12.    e  Jon. 1.13. 


regularly  formed,  companies.  IT  By 
hundreds  a?id  by  fifties.  Some  compa- 
nies had  a  hundred  in,  and  some  fifty. 
We  need  not  suppose  that  these  were 
exactly  formed,  or  arranged ;  but  that 
this  was  about  the  number.  The  ex- 
pression indicates  a  multitude.  There 
were  so  many,  that  they  sat  down,  by 
hundreds  and  by  fifties,  in  separate 
companies,  on  the  gr?en  grass. 

43.  Twelve  baskets.  Baskets  belong- 
mg  to  the  disciples,  in  which  they  car- 
ried their  provisions,  or,  perhaps,  be- 
longing to  some  of  the  multitude.  IT 
Fragments.  Broken  pieces  of  the  bread 
that  remained. 

45 — 56.  See  this  passage  explained 
in  Matt.  xiv.  22—36. 

52.  They  considered  not  the  miracle 
p/  the  loaves.  Thev  did  not  remember 
32 


them,  walking   upi.ri   the  vea,  and 
would  have  passed  ■'' by  them. 

49  But   when    they    saw    him 
walking   upon  the  sea,  they  "  sup- 
posed it  had  been  a  spirit,  and  cried 
out : 

50  (For  tley  all  saw  him,  and 
were  troubled.^  And  immediatelj 
he  talked  with  them,  and  saith  unto 
them.  Be  of  good  cheer  :  •  it  is  I; 
be  not  afraid. 

51  And  he  went  up  unto  them 
into  the  ship  ;  and-' the  wind  ceased; 
and  they  were  sore  amazed  in  them- 
selves beyond  measure,  and  won- 
dered. 

52  For  they  considered  not  the 
miracle  of  the  loaves  :  for  their  heart 
*  was  hardened. 

53  And  '  when  they  had  pass- 
ed over,  they  came  into  the  land 
of  Gennesaret,  and  drew  to  the 
shore. 

54  And  when  they  were  come 
out  of  the  ship,  straightway  they 
knew  him, 

55  And  "  ran  through  that  whole 
region  round  about,  and  began  to 
carry  about  in  beds  those  that  were 
sick,  where  they  heard  he  was. 

/Lu.24.33.  ^Job.9.8.  A  Lu.24.37.  tig. 
43.2.  j  Ps.93.3,4.  k  Is.G3.17.  I  Matt.14.34. 
7nMaU.4.24.  c.2.1-3. 


or  call  to  mind  the  power  which  Jesus 
had  shown  in  feeding  the  five  thousand 
by  a  miracle,  and,  that  having  done 
that,  he  had  power  also  to  save  them 
from  the  storm.  IT  Their  heart  was 
hardened.  Thoir  mi7id  was  dull  to  per- 
ceive it.  This  does  not  mean  that  they 
were  opposed  to  Jesus,  or  that  they  had 
what  we  denominate  hardiiess  of  Icart, 
but  simply,  that  they  were  slow  to  per 
ceive  his  power,  they  did  not  quickly 
learn,  as  they  ought  to  have  done,  that 
he  had  all  power,  and  could  therefore 
allay  the  storm.  The  word  heart  ia 
frequently  used  in  this  sense.  Sec  Eph. 
i.  18,  in  Greek;  Rom.  i.  21.;  ii.  15;  2 
Cor.  iv.  6. 

54.  They  knew  him.  They  recollectei 
him,  for  he  had  been  there  before,  and 
worked  miracles. 


374 


MARK. 


[A.  D.  33. 


56  And  whithersoever  he  entered, 
into  villages,  or  cities,  or  country, 
they  laid  the  sick  in  the  streets,  and 
besought  him  that  they  might  touch, 
*  if  it  were  but  the  border  *  of  his 
garment :  and  as  many  as  touched 
'  him  were  made  whole. 

CHAPTER  VII. 

THEN  '  came  together  unto  him 
the  Pharisees,  and  certain  of 
'-he  scribes,  which  came  from  Jeru- 
salem. 

a  Matt.9.20.  c.5.27,28.  Ac.19.12.  &  Nu.l5. 
J8,39.      lor,  it.      c  Matt.l5.1,&c. 

56.  T ke  harder  of  his  gannent.  Com- 
oarc  Note,  Matt.  Lx.  20. 

CHAPTER  VII. 

1 — 23.  See  this  passage  explained  in 
.he  Notes  on  Matt.  xv.  1 — 20. 

1.  Came  from  Jerusalem.  Probably 
lO  observe  his  conduct,  and  to  find  mat- 
ter of  accusation  against  him. 

2.  Defiled  hands.  The  hands  were 
considered  defiled,  or  polluted,  unless 
they  were  washed  previous  to  every 
meal. 

3.  Except  they  wash  their  hands  oft. 
The  word  oft  means  frequently,  often. 
The  word  translated  oft  has  been  ren- 
dered various  ways.  Some  have  said 
that  it  means  ''up  to  the  wrist;"  un- 
less they  wash  their  hands  up  to  the 
wrist.  Others  have  said  "up  to  the 
elbow."  There  is  evidence  that  the 
Pharisees  had  some  such  foolish  rule 
as  this  about  washing,  and  it  is  likely 
that  they  practised  it  faithfully.  But 
the  word,  probably,  means  diligently, 
accurately,  carefully.  Unless  they  wash 
their  hands  carefully,  or  according  to 
rule,  &c.  IT  The  tradition.  What 
had  been  handed  down,  not  what  was 
delivered  hy  writing  in  the  law  of  Mo- 
ses, but  what  had  been  communicated 
from  father  to  son,  as  being  proper  and 
binding.  IT  The  elders.  The  ancients, 
not  the  old  men  then  livi?ig,  but  those 
who  had  lived  formerly. 

■1.  DIarkct.  This  word  means  cither 
'he  place  where  provisions  were  sold,  or 
the  place  where  men  were  convened 
for  any  parpose.  In  this  place  it  pro- 
bably means  the  former.  IT  Except 
thr.y  wash.  In  the  original,  "  Except 
.icy  hapt  ge."     In   tliis   place   it  does 


2  And  when  they  saw  some  of 
his  disciples  eat  bread  with'' defiled 
(that  is  to  say,  with  unwashen) 
hands,  they  found  fault. 

3  For  the  Pharisees,  and  all  the 
Jews,  except  they  wash  ihei)-  hands 
^  oft,  eat  not,  holdii/g  the  tradition  " 
of  the  elders. 

■1  And  when  they  come  from  the 
market,  except  they  wash, '  they  eat 
not.  And  many  other  things  there 
be,  which  they    have    received    to 

2  or,  common.  ^  or,  diligently :  Gr.  with  tin 
fist— up  to  the  elbow  :  Tlieophylact.  d  Gal.l. 
14.  Col.2.8,22,23.     e  Job  9.30,31. 


not  mean  to  immerse  the  whole  body, 
but  the  hands  only.  There  is  no  evi- 
dence that  the  Jews  washed  their  whole 
lodies  every  time  they  came  from  mar- 
ket. It  is  probable  they  washed  as  a 
mere  ceremony ;  and  often,  doubtless, 
with  the  use  of  a  very  small  quantity 
of  water.  ^  Tlie  washing  of  cups.  In 
the  Greek,  the  baptism  of  cups.  IT  Cups. 
Drinking  vessels.  Those  used  at  their 
meals.  IT  Pots.  Measures  of  liquids. 
Vessels  made  of  wood,  used  to  hold 
wine,  vinegar,  &c.  1i  Brazen  vessels. 
Vessels  made  of  brass,  used  in  cooking 
or  otherwise.  These,  if  much  polluted, 
were  commonly  passed  through  the 
fire;  if  slightly  polluted,  they  were 
washed.  Earthen  vessels,  if  defiled, 
were  usually  broken.  ^  Tables.  This 
word  means,  in  the  original,  beds  or 
couches.  It  refers  not  to  the  tables  on 
which  they  ate,  but  to  the  couches  on 
which  they  reclined  at  their  meals. 
See  Notes  on  Matt,  xxiii.  6.  These 
were  supposed  to  be  defiled  when  any 
unclean  or  polluted  person  had  reclined 
on  them  ;  and  they  deemed  it  necessary 
to  purify  them  with  water.  The  word 
baptism  is  here  used — in  the  original, 
the  baptism  of  tables  ;  but  as  it  cannot 
be  supposed  that  couches  were  entirely 
immersed  in  water,  the  word  baptism, 
here,  must  denote  some  other  applica- 
tion of  water,  by  sprinkfing  or  other- 
wise, and  shows  that  the  term  is  used 
in  the  sense  of  washing  in  any  way. 
If  the  word,  here,  is  used,  as  is  clear, 
to  denote  any  thing  except  entire 
immersion,  it  maj'  be  elsewhere ; 
and  baptism  is  lawfully  performed 
without  immersing  the  whole  bodv  in 
water. 


\.  D.  32.J 


CHAPTER  VII. 


375 


hold,  as  the  washing  of  cups,  and  ' 
pots,  brazen  vessels,  and  of  ^  tables. 

5  Then  the  Pharisees  and  scribes 
asked  him.  Why  walk  not  thy  dis- 
ciples according  to  the  tradition  of 
the  elders,  but  eat  bread  with  un- 
washen  hands  ] 

6  He  answered  and  said  unto 
them,  Well  hath  Esaias  "  prophesi- 
ed of  you  hypocrites,  as  it  is  writ- 
ten, I'his  people  honoreth  me  with 
their  lips,  but  their  heart  is  far  from 
me. 

7  Howbeit,  in  vain  do  they  wor- 
ship me,  teachinor  for  doctrines  the 
commandments  of  men. 

8  For  *  laying  aside  the  com- 
mandment of  G^d,  ye  hold  the  tra- 
dition of  men,  as  the  washing  of 
pots  and  cups:  and  many  other 
such  like  things  ye  do. 

9  And  he  said  unto  them.  Full 
well  '  ye  reject  the  commandment 
3f  God,  that  ye  may  keep  your  own 
tradition. 

10  For  Moses  said.  Honour  '  thy 
father  and  thy  mother;  and.  Whoso 
*  curseth  father  or  mother,  let  him 
die  the  death. 

1  Sextarius   is   about  a  pint  and  a  half. 
or,  beds,      a  Is.2!>.13.     *  Is.1.12.     ^  or,  frus- 
trate: ver.l3.      c  Ex  20.12.  De.5.lG. 


7.  For  doctrines.  For  commands  of 
God  binding  on  the  conscience.  Im- 
posing your  traditions  as  equal  in  au- 
thority to  the  commands  of  God. 

8.  Laying  aside.  Rejecting,  or  mak- 
ing it  give  place  to  traditions ;  con- 
sidering the  traditions  as  superior  in 
authority  to  the  divine  law.  This  was 
the  uniform  doctrine  of  the  Pharisees. 
See  Matt.  xv.  1 — 9.  IT  The  tradition 
of  men.  What  has  been  handed  down 
by  men,  or  what  rests  solely  on  their 
authority. 

9.  Full  w  'II.  These  words  are  capa- 
ble of  different  interpretations.  Some 
•ead  them  as  a  questioji :  '  Do  ye  do 
«eZ?  in  rejecting?'  &,c.  Others  suppose 
(hey  mean  skilfulli/,  cunninsihi.  '  You 
show  great  cunning,  or  art,  in  laying 
aside  God's  commands,  and  substitut- 
ng  in  their  place  those  of  men.'  Others 


11  But  ye  say,  If  a  man  shall  say 
to  his  father  or  mother.  It  is  Cor- 
ban,  •  that  is  to  say,  a  gift,  by  what- 
soever thou  mightest  be  profited  by 
me  ;  he  shall  be  free. 

12  And  ye  suffer  him  no  more  to 
do  aught  for  his  father  or  his  mo- 
ther; 

13  Making  the  word  of  God  of 
none  effect  through  your  tradition, 
which  ye  have  delivered  :  and  many 
such  like  things  do  ye. 

1-4  And  when  he  had  called  all 
the  people  unlo  him,  he  said  unto 
them.  Hearken  unto  me  every  one 
of  you,  and  understand  :  f 

15  There  is  nothing  from  with- 
out a  man  that,  entering  into  him, 
can  defile  him  :  but  the  things  which 
come  out  of  him,  those  are  they  that 
defile  the  man. 

16  If  «  any  man  have  ears  tc 
hear,  let  him  hear. 

17  And  '■  when  he  was  entered 
into  the  house  from  the  people,  his 
disciples  asked  him  concerning  the 
parable. 

18  And  he  saith  unto  them,  Are 
ye  so  without  understanding  also  ? 

d  E'x.21.17.  I.e.20.9.  Pr.20.20.  e  IMatt.tS 
9.  23.18.  /Pr.R.5.  Is.6.9.  Ao.8.30.  ^  Matt 
11.15.    AMatt.l5.15,&c. 


suppose  them  to  be  ironical.  '  How 
nobly  you  act !  From  conscientious 
attachment  to  your  traditions,  you  have 
made  void  the  law  of  God ;'  meaning 
to  intimate  by  it  that  they  had  acted 
wickedly  and  basely. 

17.  The  parable.  The  obscure  and 
difficult  remarks  which  he  had  made  in 
ver.  15.  The  word  parable,  here, 
means  obscure  and  difficult  sai/ing 
They  could  not  understand  it.  They 
had  probably  imbibed  many  of  the 
popular  notions  of  the  Pharisees,  ana 
they  could  not  understand  why  a  man 
was  not  defiled  by  external  thingb.  It 
was,  moreover,  a  doctrine  of  the  lav/, 
that  men  were  ceremonially  polluted 
by  contact  with  dead  bodies,  &.C.,  and 
they  could  not  understand  how  it  could 
be  otherwise. 

IS.  Cannot  defile  him.     Cannot  ren 


376 


Do  ye  not  perceive,  that  whatsoever 
thing  from  without  entereth  into  the 
man,  it  cannot  defile  him  ; 

19  Because  it  entereth  not  into 
his  heart,  but  *  into  the  belly,  and 
goeth  out  into  the  draught,  purging 
all  meats'? 

20  And  he  said,  That  which  Com- 
eth out  of  the  man,  that  defileth  the 
man. 

21  For  *  from  within,  out  of  the 
heart  of  men,  proceed  evil  thoughts, 
adulteries,  fornications,  murders, 

22  Thefts,  covetousness,  ^  wick- 
edness, deceit,  lasciviousness,  an 
evil  eye,  blasphemy,  pride,  foolish- 
ness : 

23  All  these  evil  things  come 
from  within,  and  defile  the  man. 

24  And  '^  from  thence  he  arose, 
and  went  into  the  borders  of  Tyre 
and    Sidon,   and    entered    into    an 

a  1  Cor.6.13.  b  Ge.C.5.  Ps.14.1,3.53.  1,3.  Je. 
17.9.  1  covetousnesses,  jcickcdnesscs.  c  Malt. 
15.21, &c. 


der  his  sojil  polluted  ;  cannot  make  him 
a  sinner,  so  as  to  need  this  purifying  as 
a  religious  observance. 

19.  Entereth  not  into  his  Jteart.  Does 
not  reach  or  aflect  the  mind,  the  soul, 
and  consequently  cannot  pollute  it. 
Even  if  it  should  affect  the  body,  yet  it 
cannot  the  soul,  and  consequently  can- 
not need  to  be  cleansed  by  a  religious 
ordinance.  The  notions  of  the  Phari- 
sees, therefore,  are  not  founded  in  rea- 
son, but  are  mere  superstition.  IT  The 
iraught.  The  sink,  the  vault.  ^Purg- 
ing all  meals.  The  word  purging, 
here,  means  to  purify,  to  cleanse. 
What  is  thrown  out  of  the  body  is  the 
innutritious  part  of  the  food  taken  into 
the  stomach,  and  leaving  only  that 
which  is  proper  for  the  support  of  life  ; 
and  it  cannot,  therefore,  defile  the  soul. 
^  All  meats.  All  food ;  all  that  is 
taken  into  the  body  to  support  life. 
Thf?  meaning  is,  that  the  economy  or 
pro.rsss  by  which  life  is  supported,  pyri- 
fies  or  renders  nutritious  all  kinds  of 
food.  The  unwholesome  parts  arc 
separated,  and  the  wholesome  only  are 
taken  into  the  system.  This  agrees 
with  all  that  has  since  been  discovered  of 
the  process  of  digestion,  and  of  the  sup- 


MARK.  [A.  D.  3J 

house,   and  would    have  no    man 
know  it.-  but  '^  he  could  not  be  hid. 

25  For  a  certain  woman,  whos-e 
young  daughter  had  an  unclean 
spirit,  heard  of  him,  and  came  and 
fell  at  his  feet : 

26  The  woman  was  a  ^  Greek,  a 
Syrophenician  by  nation  :  and  she 
besought  him  that  he  would  cast 
forth  the  devil  out  of  her  daughter. 

27  But  Jesus  said  unto  her,  Let 
the  children  first  be  filled  :  for  •  it 
is  not  meet  to  take  the  children's 
bread,  and  to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said 
unto  him.  Yes,  Lord  :  yet-^the  dogs 
under  the  table  eat  of  the  children's 
crumbs. 

29  And  he  said  unto  her.  For  * 
this  saying  go  thy  way ;  the  devil 
is  gone  out  of  thy  daughter. 

30  And  when   she  was  come  to 


dc2.1.      ^or,  Oentile :  la.49.l2.      e  Matt 
7.C.  10.5,6.      /Ro.15.8,9.  Ep.2.12-14. 
66.2. 


g  Is 


port  of  life.  The  food  taken  into  the 
stomach  is,  by  the  gastric  juice,  con- 
verted into  a  thick  pulp,  called  chyme. 
The  nutritious  part  of  this  is  conveyed 
into  small  vessels,  and  changed  into  a 
milky  substance  called  chyle.  This  is 
changed  into  blood,  and  the  blood  con- 
veys nutriment  and  support  to  all  parts 
of  the  system.  The  useless  parts  of 
the  food  are  thrown  ofl". 

20.  That  which  Cometh  out  of  the  man. 
His  words ;  the  expression  of  his 
thoughts  and  feelings ;  his  conduct,  as 
the  expression  of  inward  malice,  anger, 
covetousness,  lust,  &c.  If  Defileth  the 
man.  Is  really  polluted,  or  ofiensive  in 
the  sight  of  God.  They  render  the  soul 
corrupt  and  abominable  in  the  sight  of 
God.     See  Matt.  xv.  18—20. 

24 — 30.  See  this  miracle  explained  in 
Matt.  XV.  21—28. 

24.  Would  have  no  man  hnoio  it.  To 
avoid  the  designs  of  the  Pharisees,  he 
wished  to  be  retired. 

26.  .4  Greek..  The  Jews  called  all 
persons  Greeks  who  were  not  of  their 
nation.  Compare  Rom.  i.  14.  The 
whole  world  was  considered  as  divided 
into  Jews  and  Greeks.  Though  she 
might  not  have  been  strictly  a  Greek, 


4..  D.  32.] 


CHAPTER  VII. 


3TJ 


iier  house,  she  found  the  devil  gone 
'  out,  and  her  daughter  laid  upon 
the  bed. 

31  And  *  again,  departing  from 
'.he  coasts  of  Tyre  and  Sidon,  he 
caiTie  unto  the  sea  of  Galilee,  through 
the  nnidst  of  the  coasts  of  Deca- 
polis. 

3'2  And  they  bring  unto  him  one 
;hat  was  deaf,  and  had  an  impedi- 
ment in  his  speech ;  and  they  be- 
seech him  to  put  his  hand  upon 
him. 

33  And  he  took  him  aside  from 
the  multitude,  and  put  his  fingers 
into  his  ears,  and  '  he  spit,  and 
touched  his  tongue; 

a  1  Jno.3.8.  b  Matt  15.29.&C.  c  c.8.23. 
Jno.'J.C.  (ic.G.41.  Jiio.l  1.41.  17.1.  e  Jno.ll. 
33.38. 


vet  she  came  under  this  general  appel- 
lation. 

31.  Departing  from  the  coasts.  The 
country,  or  regions  of  Tyre.  If  Catne 
unto  the  sea  of  Galilee.  The  sea  of 
Tiberias.  ^  Decapolis.  See  Matt.  iv. 
25.  He  did  not  go  immediately  into 
Capernaum,  or  any  city  where  he  was 
known,  but  into  the  retired  regions 
around  the  sea  of  Gahlee.  This  was 
done  to  avoid  the  designs  of  the  Phari- 
sees who  sought  his  lite. 

32.  They  bring.  That  is,  his  friends 
brought,  or  the  people  brought.  ^  One 
that  was  deaf,  and  had  an  impediment  in 
his  speech.  Not  entirely  dumb,  but 
who  spoke  indistinctly  or  with  difficulty. 
His  deafness  might  not  have  been  of 
long  standing ;  and  liis  speech,  there- 
fore, not  entirely  ruined.  ^  To  put  his 
hand  upon  him.  That  is,  to  cure  him. 
Blessings  were  commonly  imparted  by 
laying  on  the  hands. 

33.  Aiid  he  look  him  aside  from  the 
multitude.  Why  this  was  done  we 
have  no  means  of  information.  It 
might  have  been  to  conceal  from  the 
multitude  every  thing  respecting  the 
Konner  of  cure,  in  order  that  none 
might  attempt  to  cure  in  a  similar  way. 
^  And  he  put  his  fuigers  into  his  ears, 
&c.  Why  this  was  done  it  has  been 
found  exceedingly  difficult  to  explain. 
Our  Lord  had  power  at  once  to  open 
ais  ears  and  loose  his  tongue,  but  for 

32* 


35  And  ''  looking  u-p  to  heaven, 
he  sighed,  and  saith  unto  him,  Eph- 
phatha,  that  is,  Be  opened. 

35  And  ^  straightway  his  ears 
were  opened,  and  the  string  of  his 
tongue  was  loosed,  and  he  spake 
plain. 

36  And  he  charged  them  that 
they  should  tell  no  man  :  but  the 
more  he  charged  them,  so  mich  the 
more  a   great  deal  they  published 

37  And  were  beyond  measure 
astonished,  »  saying.  He  hath  done 
all  things  well :  he  maketh  *  both 
the  deaf  to  hear,  and  the  dumb  to 
speak. 

/Is.35.5,6.  Matt.11.5.     ^^  Ps.l39.14.Ac.l4 
11.    h  E.t.4.10,11. 


some  cause  he  chose  to  accompany  it 
with  a  sign.  It  was  intended,  proba 
bly,  simply  as  a  sign  that  the  power  of 
healing  came  from  Jesus ;  to  satisfy  the 
man  by  the  touch  that  he  had  this 
power,  and  that  it  could  come  from  no 
other  quarter.  Our  Saviour  often  used 
signs  in  this  way  to  denote  lais  power 
to  heal.  See  Mark  viii.  23 ;  John  ix. 
G. 

34.  Looked  up  to  heaven.  To  lift  up 
the  eyes  to  heaven  is  an  act  imploring 
aid  from  God,  and  denotes  an  attitude 
of  prayer.  Ps.  cxxi.  1,  2.  Mark  vi. 
41.  John  xi.  41.  ^  He  sighed.  Pity- 
ing the  sufferings  of  the  man  who  stood 
before  him.  IT  Ephphalha.  This  word 
is  Suriac,  the  language  which  our  Lord 
used  in  addressing  the  man,  and  means, 
"  be  opened." 

33.  The  string  of  his  tongue  was 
loosed.  The  difficulty  in  his  speaking 
was  removed. 

3G.  Tell  no  man.  Do  not  noise  it 
abroad.  He  was  not  ambitious  of  being 
known  ;  and  he  knew  that  if  much  was 
said  of  liis  cures,  it  would  excite  the 
jealousy  of  the  Pharisees,  and  endan- 
ger his  life. 

37.  Beyond  measure.  Exceedingly ; 
very  much.  In  the  Greek,  "  Very 
abundantly."  T  He  hath  doie  all  things- 
well.  All  things  in  a  rema-  kable  man- 
ner ;  or  he  has  perfectly  effected  the 
cure  of  the  deaf  and  the  dumi). 


398 


CHAP  IE  R  VIII. 

IN*  those  days,  the  multitude  be- 
in.iT  very,  great,  and  having  no- 
thing to  eat,  Jesus  called  his  disci- 
ples unto  him,  and  saith  unto  them, 

2  I  have  compassion  *  on  the 
it.ultitude,  because  they  have  now 
been  with  me  three  days,  and  have 
nothing  to  eat : 

3  And  if  1  send  them  away  fast- 
ing to  their  own  houses,  they  will 
faint  by  the  way  :  for  divers  of  them 
came  from  afar. 

4  And  his  disciples  answered 
him.  From  '  whence  can  a  man  sa- 
tisfy these  men  with  bread  here  in 
ihe  wilderness  ? 

5  And  he  asked  them,  How  many 
loaves  have  ye  1  And  they  said. 
Seven. 

6  And  he  commanded  the  people 
io  sit  down  on  the  ground :  and  he 
took  the  seven  loaves,  and  gave 
thanks,  and  brake,  and  gave  to  his 
disciples  to  set  before  them;  and 
they  did  set  them  before  the  peo- 
ple. 

7  And  they  had  a  few  small 
fishes:  and  he  "^  blessed,  and  com- 

a  MaU.15.32,&:c.  J  Ps.]45.  8.15.  He.5.2. 
c  c.6.3G,37,&c.      d  Matt.14.19. 


MAKK.  [A.  D.  32 

set  them  also    before 


CHAPTER  VIII. 
1 — 9.  See  this  passage  explained  in 
Matt.  XV.  32—39. 

1.  hi  those  days.  While  in  the  wil- 
derness, where  ne  had  cured  the  deaf 
and  dumb  man.  II  Havins:  notliing  to 
eat.  Having  come  unprovided,  or  hav- 
ing consumed  what  they  had  brought. 

2.  /  have  compassion.  I  pity  their 
condition.  I  am  disposed  to  relieve 
them. 

9,  Four  thousand.  Four  thousand 
me?i,  besides  women  and  children.  See 
Matt.  XV.  38. 

10.  Datmanutha.  In  Matt.  xv.  39,  it 
is  said  that  he  came  into  the  coasts  of 
Magdala.     See  Note  on  the  place. 

11 — 2] .  See  this  passage  explained  in 
•iMatt.  xvi.  1—12. 

12.  Sighed  deeply  in  his  spirit.  His 
soul,  his  heart  was  deeply  affected  at 
tijijir  wickedness    and    hypocrisy.     The 


marded    to 
them. 

8  So  they  did  eat,  and  •  were  fill 
ed  :    and  /  they    took  up    of   tho 
broken  meat   that   was   left,   seven 
baskets. 

9  And  they  that  had  eaten  wera 
about  four  thousand  ;  and  he  sent 
them  away. 

10  And  *  straightway  he  entered 
into  a  ship  with  his  disciples,  and 
came  into  the  parts  of  Dalmanutha. 

11  And  ''  the  Pharisees  came 
forth,  and  began  to  question  with 
him,  seeking  of  him  a  sign  from 
heaven,  tempting  him. 

12  And  he  sighed  deeply  in  his 
spirit,  and  saith,  Why  doth  this 
generation  seek  after  a  sign  ?  Veri- 
ly I  say  unto  you,  There  shall  no 
sign  be  given  unto  this  generation. 

13  And  he  left  them,  and,  enter- 
ing into  the  ship  again,  departed  to 
the  other  side. 

14  Now  the  disciples  had  forgot- 
ten to  take  bread,  neither  had  they 
in  the  ship  with  them  more  than 
one  loaf. 

15  And  he  charged  them,  saying. 

ePs.107.5,6.  145.16.  /l  Ki. 17.14-16.  2  Ki. 
4.2-7.42-44.  5- Matt. 15.30.  A  Matt.12.38. 
16.1,&c.  Jiio.6.30. 


word  spirit,  here,  means  human  soul. 
He  drew  groans  deeply  from  his  breast. 
If  No  sign  be  given.  That  is,  no  such 
sign  as  they  asked,  to  wit,  a  sign  from 
lieaven.  He  said  a  sign  should  be  given, 
the  same  as  was  furnished  by  Jonas. 
Matt.  xvi.  4.  But  this  was  not  what 
they  asked,  nor  would  it  be  given,  he' 
cause  they  asked  it. 

15.  Beivare  of  tlie  leaven  of  the  Pha- 
risees. See  Matt.  xvi.  6.  li^  Of  Herod. 
Of  the  Herodians  —  of  Hcrocf  and  his 
followers.  Matthew,  instead  of  "  He- 
rod," has  "  the  Sadducees."  It  is  not 
improbable  that  he  cautioned  them 
against  them  all.  The  Pharisees  sought 
his  life,  and  were  exceedingly  corrupt 
in  their  doctrine  and  practice  ;  tne  Sad- 
ducees 'denied  some  of  the  essential 
doctrines  of  religion ;  and  the  Herodi- 
ans, it  is  supposed,  naaintaincd  the  opin 
ion   that  it  was  lawful  for  the  Jews  to 


4.  D.  32.] 


CHAPTER  VIII. 


379 


Take  heed,  beware  "  of  the  leaven  * 
of  the  Pharisees,  and  of  the  leaven 
Df  Herod. 

16  And  they  reasoned  among 
themselves,  saying,  It  is  because 
we  have  no  bread. 

17  And  when  Jesus  knew  if,  he 
eaith  unto  them.  Why  reason  yc, 
because  ye  have  no  bread  1  perceive 

ye  not  yet,  neither  understand  ] 
have  ye  your  ''  heart  yet  hardened  1 

IS  Having  '  eyes,  see  ye  not] 
and  having  ears,  hear  ye  noti  and 
do  ye  not/  remember  ] 

19  When  I  brake  the  five  ^  loaves 
among  five  thousand,  how  many 
baskets  full  of  fragments  took  ye 
apl    They  say  unto  him,  Twelve. 

a  Pr.19.27.  Lu.li!.l.  6  Ex.12.20.  Le.a.lJ. 
I  Co.5.6-8.  c  C.G.5-Z  d  c.3.5.  IG.14.  e  Is. 
44.13.  /2Pe.I.12.  5- c.6.38,44.  Matt. 14.17- 
21.  Lu.<J.12-17.    Jno.t5.5-13. 

acknowledge  a  foreign  prince,  and  join 
Equally  with  the  Pharisees  and  Saddu- 
cees  in  opposing  the  claims  of  Jesus. 
Matthew  has  recorded  his  caution  to 
tvoid  the  Pharisees  and  Sadducees,  and 
Mark  has  added,  what  Matthew  had 
omitted,  the  caution  likewise  to  beware 
of  the  Herodians.  Thus  the  evange- 
lists speak  the  same  thinar. 

22.  ToBethsaida.  See  Note  on  Matt, 
xi.  21.  I1  Besoutrht  him  to  touch  him. 
That  is,  to  heal  him  ;  for  they  believed 
that  his  touch  vvould  restore  his  sight. 

■23.  Led  him  out  of  the  town.  Why 
"his  was  done  the  sacred  writers  have 
not  told  us.  It  might  have  been  to 
ivoid  the  collecting  of  a  multitude,  and 
thus  to  have  escaped  the  designs  of  the 
Pharisees,  who  were  attempting  to 
take  his  life,  and  chiefly  on  a  charge  of 
sedition,  and  of  exciting  the  people. 
On  this  account  Jesus  chose  to  perform 
the  miracle  alone  ;  thus  shou-ing,  that 
while  he  did  good  he  desired  to  do  it  in 
Juch  a  way  as  to  avoid  the  appearance 
of  evil,  and  to  prevent,  at  the  same 
.ime,  ostentation,  and  the  malice  of  his 
enemies.  IT  Spit  on  his  eyes.  Why 
.his  was  done  is  not  known.  It  was 
evidently  not  intended  to  perform  the 
lure  by  any  natural  effect  of  the  spittle. 
t  was  to  the  man  a  sign,  an  evidence, 
hat  It  was  the  power  of  Jesus.  The 
vee  were  probably  closed.   They  were 


20  And  when  the  seven  *  among 
four  thousand,  how  many  baskets 
full  of  fragments  took  ye  up  ?  And 
they  said.  Seven. 

21  And  he  said  unto  them.  How 
is  it  that  ye  do  not  understand  ? 

22  And  he  cometh  to  Bethsaida 
and   they  bring  a  blind    man   unto 
him,  and  besought  him  to  touch 
him. 

23  And  he  took  the  blind  man 
by  the  hand,  and  led  him  out  of  the 
town :  and  when  he  had  spit  ■'  on 
his  eyes,  and  put  his  hands  upon 
him,  he  asked  him  if  he  saw  aught. 

24  And  he  looked  up,  and  said, 
I  see  men,  as  trees,  walking. 

25  After  that,  he  put  his  hand? 

A  ver.1-9.  Matt.15.34-33.  t  Matt.S.S.la. 
jc.7.33.  AJU.9.3G.  Is.29.18.  1  Cor.lS.ll, 
12. 


perhaps  "  gummed,"  orunited  together 
by  a  secretion  that  had  become  hard. 
To  apply  spittle  to  them — to  wet  them 
— 'Would  be  a  sign,  a  natural  expression 
of  removing  the  obstruction  and  open 
ing  them.  The  power  was  not  in  the 
spittle,  but  it  attended  the  application 
of  it.     'USawaughl.     Saw  any  thing. 

24.  I  see  men,  as  trees,  waUdng.  I 
see  men  walking,  but  see  them  so  in- 
distinctly, that  but  for  their  motion  I 
could  not  distinguish  them  from  trees. 

1  cannot  distinctly  see  their  shapes  and 
features.  Probably  our  Lord  did  not  at 
once  restore  him  fully  to  sight,  that  he 
might  strengthen  his  faith.  Seeing  that 
Jesus  had  partialUj  restored  hmi,  it 
was  evidence  that  he  could  wholly,  and 
it  led  him  to  exercise  faith  anew  in  him, 
and  to  feel  more  strikingly  his  depend- 
ence on  him. 

25.  Every  man  clearly.  Could  see 
their  form  and  features.  His  sight  was 
completely  restored.  Though  our  Lord 
did  net,  by  this,  probably,  intend  to 
teach  any  lesson  in  regard  to  the  way 
in  which  the  mind  of  a  sinner  is  enlight- 
ened, yet  it  affords  a  striking  illustra 
tion  of  it.     Sinners  are  by  nature  bhnd 

2  Cor.  iv.  4.  1  John  ii.  11.  John  ix 
39.  The  effect  of  religion,  or  of  the  in 
fluence  of  the  Holy  Spirit,  is  to  open 
the  eyes,  to  show  the  smner  his  condi- 
tion and  his  danger,  and  to  lead  him  fo 


880 


MARK. 


[A.  D  3% 


again  upon  his  eyes,  and  made  him 
look  up :  and  he  was  restored,  and 
S1W  "  every  man  clearly. 

26  And  he  sent  him  away  to  his 
house,  saying,  Neither  go  into  the 
town,  nor  tell  it  to  any  in  the  town. 

27  And  *  Jesus  went  out,  and  his 
disciples,  into  the  towns  of  Cesarea 
Philippi :  and  by  the  way  he  asked 

is  disciples,  saying  unto  them, 
Whom  do  men  say  that  I  am "? 

28  And  they  answered,  John  ' 
he  Baptist:  but  some  say  Elias; 

and  others.  One  of  the  prophets. 

29  And  he  saith  unto  them.  But 
whom  say  ye  that  I  am  1  And  Peter 
answereth  and  saith  unto  him.  Thou 
^  art  the  Christ. 

30  And  he  charged  them  that 
they  should  tell  no  man. 

31  And  he  began  to  teach  them, 
that  the  Son  of  man  must  suffer 
many  things;  and  be  rejected  of  the 
elders,  and  of  the  chief  priests  and 
scribes,  and  be  killed ;  and  after 
three  days  rise  again. 

a  Pr.4.18.  Is.32.3.  1  Pe.2.9.  b  Matt. 16.13, 
&c.  Lu.9.]8,&c.  cMatt.14.2.  d  Jna.lAl- 
49.  6.69.  11.27.  Ac.8.37.  lJno.5.1.  eRe.3.19. 
'  1  Co.5.5. 


leoli  on  him  whom  he  has  pierced.  Yet 
at  first  he  sees  mdistinctly.  He  does 
not  soon  learn  to  distinguish  objects. 
When  converted  he  is  in  a  new  world. 
Light  is  shed  on  every  object,  and  he 
fsees  the  scriptures,  the  Saviour,  and 
the  works  of  creation,  the  sun,  and 
stars,  and  hills,  and  vales,  in  a  new 
light.  He  sees  the  beauty  of  the  plan 
of  salvation,  and  wonders  that  he  has 
not  seen  it  before.  Yet  he  sees  at  first 
mdistinctly.  It  is  only  by  repeated  ap- 
plications to  the  Source  of  light  that  he 
sees  all  things  clearly.  At  first  reli- 
gion may  appear  full  of  mysteries. 
Doctrines  and  facts  appear  on  every 
hand  that  he  cannot  fully  comprehend. 
His  mind  is  still  perplexed,  and  he  may 
doubt  whether  he  has  ever  seen  au^ht, 
or  has  been  ever  renewed.  Yet  let  him 
not  despair.  Light,  in  due  time,  will 
be  shed  on  these  obscure  and  mysteri- 
ous truths.  Faithful  and  repeated  ap- 
Dlication  to  the  Father  of  lights  in 
Waycr,  and  in  searching  the  scriptures, 


32  And  he  spake  that  saying- 
openly.  And  Peter  took  him,  and 
began  to  rebuke  him. 

33  But  when  he  had  turned  about, 
and  looked  on  his  disciples,  he  re- 
buked *  Peter,  saying,  Get  thee  be- 
hind me,  ^  Satan  ;  for  thou  savour- 
est  not  the  things  that  be  of  God, 
but  the  things  that  be  of  men. 

34  And  when  he  had  called  the 
people  unto  him,  with  hiS  disciples 
also,  he  said  unto  them,  Whosoevei 
*  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross,  and 
follow  me. 

35  For  *  whosoever  will  save  his 
life,  shall  lose  it;  but  whosoever 
shall  lose  his  life  for  my  sake  and 
the  gospel's,  the  same  shall  save  it. 

36  For  what  shall  it  profit  a  man, 
if  he  shall  gain  the  whole  world 
and  lose  his  own  soul  1 

37  Or  what  shall  a  man  give  in 
exchange  for  his  soul  1 

38  Whosoever  *  therefore  shall 
be    ashamed    of    me,    and    of    my 

g  Matt. 10.38.  16.24.  Lu.9.23.  14.27.  Tit.2. 
12.  h  Est.4.14.  Matt. 10.39.  16.25.  Lu.9.24 
17.33.  Jno.12.25.  2  Ti.2.11.  4.6,8.  Re.2.10.  7 
14-18.     i  Lu.12.9.  2Ti.l.8. 


and  in  the  ordinances  of  religion,  will 
dissipate  all  these  doubts,  and  he  will 
see  all  things  clearly,  and  the  universe 
will  appear  to  be  filled  with  one  broad 
flood  of  light. 

26.  The  town.  The  town  of  Beth- 
saida.  ^  Nor  tell  it,  &c.  Lest  it  ex- 
cite the  jealousy  of  the  Pharisees,  and 
produce  commotion  and  danger. 

27 — 38.  See  this  passage  illustrated  in 
Matt.  xvi.  13—28. 

32.  He  spake  that  saying  openly. 
With  boldness  or  confidence,  or  with- 
out parables  or  figures ;  so  that  there 
could  be  no  possibility  of  misunder 
standing  him. 

38.  Ashamed  of  me.  Ashamed  tc 
own  attachment  to  me  on  account  of 
my  lowly  appearance,  and  my  poverty, 
contempt  and  sufTerings.  ^  And  of  m^ 
words.  My  doctrines,  my  instructions 
^  This  adulterous  and  si'tjul  genera 
tio7i.  This  age  given  to  wickedness, 
particularly  to  adultery.  If  In  theglor^ 
of  his  Father.     In  the  day  of  jud!;ment 


A.  D.  32.^ 


CHAPTER  IX. 


98 


words,  in  tliis  adulterous  and  sinful 
generation,  ot"  him  also  shall  the 
Son  of  man  be  ashamed,  when  he 
Cometh  in  the  glory  of  his  Father, 
with  the  holy  angels. 

CHAPTER  IX. 

AND  he  said  unto  .them,  Verily  " 
I  say  unto  you,  that  there  be 
some  of  them  that  stand  here,  which 
shall  not '  taste  of  death,  till  they 
have  seen  the  liingdom  of  God  come 
with  power. 

2  And  *=  after  six  days  Jesus  tak- 
eth  with  him  Peter,  and  James,  and 
John,  and  leadeth  them  up  into  an 
high  mountain  apart  by  themselves: 
and  he  was  transfigured  before  them. 

3  And  his  raiment  became  shin- 
ing, exceeding  white  "^  as  snow  ;  so 
as  no  fuller  on  earth  can  white 
them. 

4  And  there  appeared  unto  them 
Elias,  with  Moses;  and  they  were 
talking  with  Jesus. 

5  And  Peter  answered  and  said 
to  Jesus,  Master,  it  is  good  for  us 
vo  be  here  :  '  and  let  us  make  three 
tabernacles;  one  for  thee,  and  one 
for  Moses,  and  one  for  Elias. 

6  For  he  wist  not-^  what  to  say; 
for  they  were  sore  afraid. 

a  Matt.lG.28.  Lii.9.27.  b  Jno.S.Sa.  He.2.9. 
c  Matt.n.lAc.  Lu.9.26,&c.  d  Da.7.9.  Matt. 
28.3.  ePs.63.2.  84.10.  /Ua. 10.15.  Re.l. 
17. 


See  Notes  on  Matt.  xxvi.  64.  The 
meaning  of  this  verse  i.s,  whosoever 
shall  refuse,  through  pride  or  wicked- 
ness, to  acknowledge  and  serve  Christ 
here,  shall  be  excluded  from  his  king- 
dom hereafter.  He  was  lowly,  meek, 
and  despised.  Yet  there  was  an  inim- 
itable beauty  in  his  character  even  then. 
But  ho  will  come  again  in  awful  gran- 
deur ; — not  as  the  babe  of  Bethlehem  ; 
not  as  the  man  of  Nazareth ;  but  as  the 
Son  of  God,  in  majesty  and  glory.  They 
that  would  not  acknowledge  him  here 
must  be  rejected  by  him  there;  they  that 
would  not  serve  him  always,  will  never 
enjoy  him ;  they  that  would  cast  him 
out  and  despise  him,  must  be  cast  out 
hy  him,  and  consigned  to  eternal,  hope- 
.ess  sorrows. 


7  And  there  was  a  cloud  tha 
overshadowed  them  :  and  a  voict 
came  out  of  the  cloud,  saying,  This 
^  is  my  beloved  Son  ;  hear  *  him. 

8  And  suddenly,  when  they  had 
looked  round  about,  they  saw  no 
man  any  more,  save  Jesus  only  with 
themselves. 

9  And  as  they  came  down  from 
the  mountain,  he  charged  them  tliat 
they  should  tell  no  man  what  things 
they  had  seen,  till  the  Son  of  man 
were  risen  from  the  dead. 

10  And  they  kept  that  saying  with 
themselves,  questioning  one  with 
another  what  the  rising  from  the 
dead  should  mean.  ' 

11  And  they  asked  him,  saying, 
Why  say  the  scribes  that  Elias  ' 
must  first  come "? 

12  And  he  answered  and  told 
them,  Elias  verily  cometh  first,  and 
restoreth  all  things  ;  and  how  it  is 
written  *  of  the  Son  of  man,  that 
he  must  suffer  many  things,  and 
be  '  set  at  nought. 

13  But  I  say  unto  you,  That  "■• 
Elias  is  indeed  come,  and  they  have 
done  unto  him  whatsoever  they  list- 
ed, as  it  is  written  of  him. 


g  Ps.9.7.  Matt.3.17.  2  Pe.1.17.  h  De.18.li. 
t  Ac.17.18.  j  Mal.4.5.  k  Ps.22.  Is.53.  Da. 
9.26.  Zec.13.7.  /  Ps.74.22.  Lu.23.11.  Ph.2.7 
mMatt.lI.14.  Lu.1.17. 


CHAPTER  IX. 

1.  Verily  I  say,  &c.  See  Notes  on 
Matt.  xvi.  28.  This  verse  properly  be- 
longs to  the  preceding  chapter,  and  the 
preceding  discourse. 

2 — 10.  And  after  six  days,  &c.  See 
this  passage  explained  on  Matt,  xvii 
1—9. 

3.  ITo  fuller.  Rather,  no  scourer 
The  oflice  of  the  person  here  mentioned 
was  to  scour  or  whiten  cloth ;  not  to 
full  it.  or  to  render  it  thicker. 

6.  Ht  wist  not.  He  knew  not.  He 
was  dr'sL'-ous  of  saying  something,  and 
te  knew  not  what  would  be  proper. 

11 — 13.  Why  say  tne  scribes,  &c 
See  Notes  on  Matt.  xvii.  10 — 13. 

14 — 29.  See  this  passage  explained 
m  the  Notes  on  Matt.  xvii.  14—21. 


382 


14  And  when  he  came  to  his  dis- 
ciples, he  saw  a  great  multitude 
about  then.,  and  the  scribes  ques- 
tioning with  them. 

15  And  straightway  all  the  peo- 
ple, when  they  beheld  him,  were 
greatly  amazed ;  and  running  to 
kim,  saluted  him. 

16  And  he  asked  the  scribes, 
What  question  ye  '  with  them  1 

17  And  one  of  the  multitude 
answered  and  said,  Master,  I  have 
brought  unto  thee  my  son,  which 
hath  a  dumb  °  spirit : 

18  And  wheresoever  he  taketh 
him,  he  teareth  ^  him  ;  and  he  foam- 
eth,  *  and  gnasheth  with  his  teeth, 
and  pineth  away  :  and  I  spake  to 
thy  disciples,  that  they  should  cast 
him  out;  and  they  could  not. 

19  He  answereth  him,  and  saith, 

1  or,  among  yourselves,  a  Matt. 12.22.  Lu. 
Jl.ll.     s  or,  dasketh  him.     b  Jude  13. 


14.  Questioning  with  them.  Debat- 
ing with  the  disciples,  and  attempting  to 
confound  them.  This  he  saw  as  he 
came  down  from  the  mount.  In  his 
absence  they  had  taken  occasion  to  at- 
tempt to  perplex  and  confound  his  fol- 
lowers. 

15.  Were  greatly  amazed.  Were 
astonished,  and  surprised,  at  his  sudden 
appearance  among  them.  IT  Saluted 
him.  Received  him  with  the  custom- 
ary marks  of  affection  and  respect.  It 
is  probable  that  this  was  not  by  m\y  for- 
mal manner  of  salutation,  but  by  the 
riish  of  the  multitude,  and  by  hailing 
him  as  the  Messiah. 

16.  What  question  ye  1  What  is  the 
subject  of  your  inquiry  or  debate  with 
the  disciples  ? 

17.  A  dumb  spirit.  A  spirit  which 
deprived  his  so7i  of  the  power  of  speak- 
ing. 

18.  And  wheresoever.  In  whatever 
nlace,  at  home  or  abroad,  alone  or  in 
public.  IT  He  teareth  him.  He  rends, 
distracts,  or  throws  him  into  convul- 
sions. IT  He  foamcth.  At  the  mouth, 
like  a  mad  animal.  Among  us,  these 
would  all  be  considered  as  marks  of 
violent  derangement  or  madness.  ^And 
pinHh  away.  Becomes  thin,  haggard, 
and  emaciated.     This  was  the  effect  of 


MARK.  [A.  D.  33 

O  faithless  '  generation  !  how  long 
shall  I  be  with  you  1  how  long 
shall  I  suffer  you]  Bring  him  unto 
me. 

20  And  they  brought  him  untc 
him :  and  when  he  saw  him,  straight- 
way the  spirit,  tare  him  ;  ar.d  he  fell 
on  the  ground,  and  wallowed  foam 
ing. 

21  And  he  asked  his  father.  How 
long  is  it  ago  since  this  came  unto 
him  ]     And  he  said.  Of  a  child  :  ' 

22  And  ofttimes  it  hath  cast  him 
into  the  fire,  and  into  the  waters,  te 
destroy  him  :  but  if  thou  canst  de 
any  thing,  have  compassion  on  us 
and  help  us. 

23  Jesus  said  unto  him.  If"  thou 
canst  believe,  all  things  are  possible 
to  him  that  believeth. 

24  And  straightway  the  father  of 
<;De.:S.20.  Ps.78.8.  He.3.10.    <iJob.5.7.  Ps. 

51.5.  e  2  Ch.20.20.  Matt.17.20.  c.11.23.  Lu 

17.6.  Jno.l].40.  He.n.6. 


the  violence  of  his  struggles,  and  per 
haps  of  the  want  of  food. 

22.  If  thou  canst  do  a7ii/ thing.  I  have 
brought  him  to  the  disciples,  and  they 
could  not  help  him.  If  thou  canst  do 
any  thing,  have  compassion,  &c. 

23.  If  thou  canst  believe.  This  was 
an  answer  to  the  request ;  and  there 
was  a  reference  in  the  answer  to  the 
doubt  in  the  man's  mind  about  the 
power  of  Jesus,  /can  help  him.  If 
THOU  ca?ist  believe,  it  shall  be  done. 
Jesus  here  demanded  faith  or  confi- 
dence in  his  power  of  heahng.  So  he 
demands  faith  of  every  sinner  that 
comes  to  him  ;  and  none  that  come 
without  confidence  in  him  can  obtain 
the  blessing.  "(^  All  things  are  possible 
to  him  that  believeth.  All  things  can 
be  effected  or  accompUshed — to  wit,  by 
God — in  favour  of  him  that  believes  : 
and  if  thou  canst  believe,  this  will  be 
done.  God  will  do  nothing  in  our  fa- 
vour without  faith.  It  is  right  that  we 
should  have  confidence  in  him ;  and  if 
we  have  confidence,  it  is  easy  for  him 
to  help  us,  and  he  willingly  does  it.  In 
our  weakness,  then,  we  should  go  to 
God  our  Saviour ;  and  though  we  have 
no  strength,  yet  he  can  aid  us,  and  he 
will  make  all  things  easy  for  us. 

24.  Said  with  tears.  The  man  felt  the 


A.D.3a.]  CHAPTER  IX 

the  child  cried  out,  and  said  with 
tears,  "  Lord,  I  believe;  help  *  thou 
mine  unbelief. 

25  When  Jesus  saw  that  the  peo- 
ple came  running  together,  he  re- 
buked the  foul  spirit,  saying  unto 
him.  Thou  dumb  and  deaf  spirit,  I 
charge  thee.  Come  out  of  him,  and 
enter  no  more  into  him. 

26  And  the  spirit  cried,  and  rent' 
him  sore,  and  came  out  of  him  : 
and  he  was  as  one  dead  ;  insomuch 
that  many  said.  He  is  dead. 

27  But  Jesus  took  him  by  the  "^ 
hand,  and  lifted  him  up,  and  he 
arose. 

28  And  when  he  was  come  into 
the  house,  his  disciples  asked  him 
privately.  Why  could  not  we  cast 
him  out?  , 

29  And  he  said  unto  them.  This 
kind  can  come  forth  by  nothing  but 
by  *  prayer  and  fasting./ 

30  And  they  departed  thence, 
and  passed  through  Galilee;  and 
he  would  not  that  any  man  should 
know  it. 

31  For  he  taught  his  disciples, 
and  said  unto  them.  The  Son  of 
man  is  delivered  into  the  hands  of 

a  PS.12G.5.  b  II-;.12.2.  c  Re.12.12.  d  Is. 
41.13.    eEp.6.18.  /lCor.9.27. 


38i) 


implied  rebuke  in  the  Saviour's  lan- 
guage. And  feeling  grieved  that  he 
should  be  thought  to  be  destitute  of 
faith ;  and  feehng  deeply  for  the  wel- 
fare of  his  afllicted  son  ;  he  wept.  No- 
thing can  be  more  touching  or  natural 
than  this.  An  anxious  father  distressed 
at  the  condition  of  his  son  ;  having  ap- 
plied to  the  disciples  in  vain,  now  com- 
ing to  the  Saviour,  and  not  having  full 
confidence  that  he  had  the  proper  quali- 
fication to  be  aided,  he  wept.  Any 
man  would  have  wept  in  his  condition, 
nor  would  the  Saviour  turn  the  weep- 
ing suppliant  away.  ^  /  believe.  I 
have  faith.  I  do  put  confidence  in  thee  ; 
though  I  know  that  my  faith  is  not  as 
Btrong  as  it  should  be.  If  Lord.  This 
woid,  here,  signifies  merely  master,  or 
«ir,  ao  it  docs  often  in  the  New  Testa- 
•nent.     We  have  no  evidence  that  he 


men,  and  they  shall  kill  him;  and 
after  that  he  is  killed,  he  shall  rise 
the  third  day. 

32  But  they  understood  not  that 
saying,  and  were  afraid  to  ask  * 
him. 

33  And  *  he  came  to  Capernaum : 
and  being  in  the  house,  he  asked 
them.  What  was  it  that  ye  disputed 
among  yourselves  by  the  way"? 

34  But   they   held    their   peace 
for  by  the  way  they  had  disputed 
among   themselves   who   should  be 
the  greatest. 

35  And  he  sat  down,  and  called 
the  twelve,  and  saith  unto  then), 
If '  any  man  desire  to  be  first,  the 
same  shall  be  last  of  all,  and  servant 
of  all. 

36  And  he  took  a  child,  and  se' 
him  in  the  midst  of  them  :  and  when 
he  had  taken  him  in  his  arms,  he 
said  unto  theixi, 

37  Whosoever-' shall  receive  one 
of  such  children  in  my  name,  re- 
ceiveth  me :  and  whosoever  shall 
receive  me,  receiveth  not  me,  but 
him  that  sent  me. 

38  And  John  answered  him,  say 
ing,  Master,  we  saw  *  one  casting 

g  Jno.16.19.  k  Matt.l8.1,&c.  Lu.9.46,&c. 
22.34,&c.  i  Matt.20.26,27.  C.10.43.  j  L,u.9 
43.     k  Nu. 11.20-28. 

had  any  knowledge  of  the  divine  nature 
of  our  Saviour ;  and  he  applied  the 
word,  probably,  as  he  would  have  done 
to  any  other  teacher  or  worker  of  nura 
cles.  11  Help  tfum  my  unbelief.  Sup 
ply  thou  the  defects  of  my  faith.  Give 
mc  strength  and  grace  to  put  entire 
confidence  in  thee.  Every  one  whci 
comes  to  the  Saviour  for  help  has  need 
of  oflTering  this  prayer.  In  our  unbelief 
and  our  doubts  we  need  his  aid ;  nc>i 
can  we  ever  put  sufficient  reliance  on 
him  without  his  gracious  help. 

30—33.  See  Matt.  xvii.  22,  23. 

31.  /s  delivered.  Is  given  to  men  to 
make  an  atonement  bv  his  sufferings 
and  death,  and  will  in  due  time  be 
taken  and  killed. 

33 — 37.  See  Notes  on  Matt,  xviii.  1 
—5. 

38    We  saw  one,  &c.     There  is  n« 


,64 


MARK. 


[A.  D.  32. 


Jilt  devils  in  thy  name,  and  he  fol- 
loweth  not  us  :  and  we  forbad  him, 
aecause  he  fblloweth  not  us. 

39  But  Jesus  said.  Forbid  him 
not :  for  there  "  is  no  rnan  which 
shall  do  a  miracle  in  my  name,  that 
can  lightly  speak  evil  of  me. 

40  For  *  he  that  is  not  against 
as,  is  on  our  part. 

41  For  '  whosoever  shall  give 
jou  a  cup  of  water  to  drink  in  my 
name,  because  ye  belong  to  Christ, 
verily  I  say  unto  you,  he  shall  not 
.ose  his  reward. 

42  And  whosoever  shall  offend  ■* 
3ne  of  these  little  ones  that  believe 

a  1  Cor.12.3.  i  Mdtt.12.30.  c  Matt. 10.42. 
J5.40.    dMaU.18.6.  L,u.l7.1,2. 


.mprobability  in  supposing  that  this 
might  have  been  one  of  the  disciples  of 
John,  or  one  of  the  seventy  whom  Je- 
sus had  sent  out,  and  who,  though  he 
did  not  personally  attend  on  Jesus,  yet 
nad  the  power  of  working  miracles. 
There  is  no  evidence  that  he  was 
merely  an  exoicist,  or  that  he  used  tlie 
name  of  Jesus  merely  as  a  pretence. 

39.  Forbid  him  not.  Do  not  prevent 
his  doing  good.  If  he  can  work  a  mira- 
cle in  my  name,  it  is  sufficient  proof  of 
attachment  to  me,  and  he  should  not  be 
prevented.  IT  Can  lightly  speak  evil  of 
me.  The  word  here  rendered  lighfhj, 
means  quickly,  or  immediately.  Tlie 
meaning  of  the  passage  is,  that  he  to 
whom  God  gave  the  power  of  working 
a  miracle,  hy  that  gave  evidence  that  he 
could  not  soon  be  found  among  tlie  ene- 
niiss  of  Jesus.  He  ought  not,  there- 
fore, to  be  prevented  from  doing  it. 
'flicre  is  no  reason  to  think,  here,  that 
John  had  any  improper  designs  in  op- 
Dosing  the  man.  He  thought  that  it 
was  evidence  that  ho  could  not  be 
right,  because  he  did  not  join  them 
and  follow  the  Saviour.  Our  Lord 
I  bought  differently.  He  opposed  no 
me  who  gave  evidence  thnt  he  loved 
lull.  Wherever  he  might  be,  or  what- 
ivcr  his  worK,  yet,  if  he  did  it  in  the 
lame  of  Jesus,  and  with  the  niipiob.i 
ii)n  of  God,  it  was  evidence  sufiicienf 
hat  he  was  right. — Christians  shonlil 
ejoice  in  good  done  by  their  brethren 
•lany  denomination.  There  are  men 
calling  ihemselves  Christians  who  seem 


in  me,  it  is  better  for  him  that  & 
millstone  were  hanged  about  his 
neck,  and  he  were  cast  into  the  sea 

43  And  '  if  thy  hand  offend  ' 
thee,  cut  it  off:  it  is  better  for  thee 
to  enter  into  life  maimed,  than,  hav- 
ing two  hands,  to  go  into  hell,  into 
the  fire  that  never  shall  be  quench- 
ed ; 

44  ¥/here  f  their  worm  dieth  not, 
and  the  fire  is  not  quenched. 

45  And  if  thy  foot  offend  °  thee, 
cut  it  off:  it  is  better  for  thee  to  en- 
ter halt  into  life,  than,  having  two 
feet,  to  be  cast  into  hell,  into  the 
fire  that  never  shall  be  quenched  ; 

e  De.lS.G.  Matt.5.29.  i  or,  cause  thee  to 
offend;  and  so  vs.  45  and  47.  /Is.66.24.  Re. 
14.11.    2Seever.43. 


to  look  with  doubt  and  suspicion  on  all 
that  is  done  by  those  who  do  not  walk 
with  them.  They  undervalue  their 
labours,  attempt  to  lessen  the  evidences 
of  their  success,  and  to  diminish  their 
influence.  True  likeness  to  the  Sa- 
viour would  lead  us  to  rejoice  in  all  the 
good  accomplished,  by  whomsoever  it 
may  be  done ;  and  to  rejoice  that  tjie 
kingdom  of  Christ  is  advanced,  whe- 
ther by  a  Presbyterian,  an  Episcopa- 
lian, a  Baptist,  or  a  Methodist.  Com 
pare  Phil.  i.  18. 

41.  Whosoever  .ihall  give  you  a  cup, 
&(:■.  How  easy  it  is  to  be  a  Christian ! 
What  is  easier  than  to  give  a  cup  of  cold 
water  to  a  thirsty  disciple  of  Jesus! 
But  it  must  be  in  his  name — that  is,  be 
cause  he  is  a  Christian,  and  therefore 
from  love  to  the  Saviour.  This  is  very 
different  from  giving  it  from  a  mere 
motive  of  common  kindness.  If  done 
from  love  to  Christ,  it  tuill  be  reward 
ed ;  and  hence  we  learn  that  the  hum- 
blest acts  of  Christians,  the  lowest  ser- 
vice that  is  rendered,  will  be  gi-aciously 
noticed  by  Jesus  and  rewarded.  None 
are  so  humble  in  his  kingdom  as  not  to 
be  able  to  do  good ;  and  none  so  poor 
that,  in  nis  circumstances,  may  not 
show  attachment  to  him.  Their  fee- 
blest service  will  be  accepted  ;  and  acts 
of  love,  that  may  be  forgotten  by  man, 
will  be  remembered  by  him,  and  re 
warded  in  heaven. 

42—50.  See  Matt,  .xviii.  7— y.    Mill 
stone.     See  Matt,  xviii.  6. 

44.  46.    "^heir  worm     This  figure  a 


A.  D.  32.1 


CHAPTER  IX. 


46  Where  their  worm  dieth  not, 
Mid  tl»e  fire  is  not  quenched. 

47  And  if  thine  eye  '  offend  thee, 
pluck  it  out:  it  is  better  for  thee  to 
snter  into  the  Ivingdom  of  God  with 

1  See  ver.43. 

clearly  taken  from  Isa.  Ixvi.  24.  In  de- 
scribing the  great  prosperity  of  the  king- 
dom ot  the  Messiah,  Isaiah  says  that 
the  people  of  God  shall  go  forth,  and 
look  upon  the  carcasses  of  men  who 
have  transgressed  against  God.  Their 
enemies  shall  be  overcome.  They  shall 
be  slain.  The  people  of  God  shall  tri- 
umph. The  figure  is  taken  from  heaps 
of  the  dead  slain  in  battle  ;  and  the  pro- 
phet says  that  the  number  shall  be  so 
great  that  their  worm — the  worm  feed- 
ing on  the  dead — shall  not  die,  shall  live 
long — as  long  as  there  are  carcasses  to 
be  devoured ;  and  that  the  fire  which 
was  used  to  burn  the  bodies  of  the  dead 
shall  continue  long  to  burn,  and  shall 
not  be  extinguished  till  they  are  con- 
sumed. The  figure,  therefore,  denotes 
great  misery,  and  certain  and  terrible 
destruction.  In  these  verses  it  is  ap- 
plied to  the  state  beyond  the  grave,  and 
IS  intended  to  denote  that  the  destruc- 
tion of  the  wicked  will  be  awful,  wide- 
spread, and  eternal.  It  is  not  to  be 
supposed  that  there  will  be  any  real 
worm  in  hell — perhaps  no  material  fire. 
Nor  can  it  be  told  what  was  particularly 
intended  by  the  undying  worm.  There 
is  no  authority  for  applying  it,  as  is  often 
done,  to  remorse  of  conscience,  any 
more  than  to  any  other  of  the  pains  and 
reflections  of  hell.  It  is  a  mere  image 
of  loathsome,  dreadful,  and  elernnl  suf- 
ferings. In  what  that  sufliering  will 
consist,  it  is  probably  beyond  the  power 
of  any  living  mortal  to  imagine.  The 
word  "their,"  in  the  phrase  "their 
worm,"  is  used  merely  to  keep  up  the 
image  or  figure.  Dead  bodies,  putrefy- 
ing in  that  valley,  would  be  overrun 
with  worms,  while  the^re  was  not  con- 
fined to  them,  but  spread  to  other  ob- 
jects, kindled  by  combustibles  through 
ill  the  valley.  It  is  not  meant,  there- 
fore, that  every  particular  sufferer  has 
a  peculiar  worm,  or  has  particular  sins 
that  cause  remorse  of  conscience.  That 
is  a  truth ;  but  it  does  not  appear  that  it 
IS  intended  to  be  taught  here. 

49.  Every  one  shall  he  salted  with  fire. 
*ertiaps  no  passage  in  the  New  Testa- 
?3 


2)db 

one  eye,  than,  having  two  eyes,  to 
be  cast  into  hell-fire  ; 

48  Where  their  worm  dieth  not, 
and  the  fire  "  is  not  quenched. 

49  For  every  one  shall  be  salted 

aver.44.4G.  Lu.]6.24. 


ment  has  given  more  perplexity  to  com 
mentators  than  tiiis ;  and  it  may  be  im 
possible  now  to  fix  its  precise  meaning. 
The  common  meaning  affixed  to  it  has 
been,  that  as  salt  preserves  from  putre- 
faction, so  fire,  applied  to  the  wicked  in 
hell,  shall  have  the  property  of  preserv- 
ing them  in  existence,  or  they  shall  he 
preserved  amidst  the  sprinkhng  of  fire, 
to  be  continually  in  their  sunerings,  a 
sacrifice  to  the  justice  of  God.  But  this 
meaning  is  not  quite  satisfactory.  An- 
other opinion  has  been,  that  as  salt  ia 
sprinkled  on  the  victim  preparatory  to 
its  being  devoted  to  God  (see  Lev.  ii. 
13),  so  should  the  apostles,  by  trials, 
calamities,  &c.,  represented  here  by 
fire,  be  prepared  as  a  sacrifice  and  of- 
fering to  God.  Probably  the  passage 
has  not  reference  at  all  to  future  punish- 
ment ;  and  the  difficulty  of  interpreting 
it  has  arisen  from  supposing  it  connect- 
ed with  the  4Sth  verse,  or  given  as  a 
reason  for  what  is  said  in  that  verse,  ra- 
ther than  considering  it  as  designed  to 
illustrate  the  general  design  of  trie  pas- 
sage. The  main  scope  of  the  passage 
was  not  to  discourse  of  future  punish- 
ment. That  is  brought  in  incidentally. 
The  chief  object  of  the  passage  was, 
1st.  To  teach  them  that  other  men,  not 
with  them,  mitjht  be  true  Christians. 
Vs.  38,  39.  2cl.  That  they  should  be 
disposed  to  look  favorably  upon  the 
slightest  evidence  that  they  might  he. 
Ver.  4i.  3d.  That  they  ought  to  avoid 
giving  o^ence  to  such  feeble  and  obscure 
Christians.  Ver.  42.  4th.  That  every 
thing  calculated  to  give  offence,  or  to 
dishonor  religion,  should  be  removed. 
Ver.  43.  And  5th.  That  every  thing 
which  would  endanger  their  salvation 
should  be  sacrificed  ;  that  they  should 
deny  themselves  and  practise  all  self, 
denials,  in  order  to  obtain  eternal  life. 
In  this  way  they  would  be  preserved  to 
eternal  hfc.  The  word  "fire,"  here, 
therefore,  denotes  self-denials,  sacri- 
fices, trials,  in  keeping  ourselves  from 
the  gratification  of  the  flesn.  As  if  he 
had  said :  '  Look  at  the  sacrifice  on  tho 
altar.    It  is  an  offeruig  to  God,  about  to 


386 


MARK. 


I^A.  D  33 


with  fire,  and  every  sacrifice  "  shall 
06  salted  with  salt. 

50  Salt  is  good  :  but  if  the  salt  *■ 
have  lost  his  saltness,  wherewith 
wiil  ye  season  it?  Have'  salt  in 
yourselves,  and  have  ''  j)eace  one 
with  another. 

CHAPTER  X. 

AND  '  he  arose  from  thence,  and 
comelh  into  the  coasts  of  Judei"., 
by  the  farther  side  of  Jordan  :  and 
ttie  people  resort  unto  hinri  asjain  ; 
and,  as  he  was  wont,  he  taught  them 
again, 

2  And  the  Pharisees  came  to 
him,  and  asked  him.  Is  it  lawful  for 
a  niian  to  put  away  his  wife  1  tempt- 
ing him. 

3  And  he  answered  and  said  un- 
to them.  What  did  Moses  command 
yon  ■? 

4  And  they  said,  Moses ■'^  suffered 
to  write  a  bill  of  divorcement,  and 
to  put  her  away. 

aLe.2.l3.  Eze.43.24.  6  IVIatt.5.13.  Lu.14. 
34.  cCol.4.6.  d  Ps.34.14.  ii  Cor. 13.11.  Hl'. 
lii.I4.  e  Matt.l9.1,&c.  Jiio.10.40.  /Du.24.1. 
Matl.5.31. 

be  presented  to  him.  It  is  sprinkled 
with  salt,  emblematic  o/ purity,  of  pre- 
servation, and  of  fitting  it,  therefore, 
for  a  sacrifice.  So  you  are  devoted  to 
God.  You  are  sacrifices,  victims,  of- 
ferings, to  him  in  his  service.  To  make 
you  acceptable  oflTerings,  every  thing 
must  be  done  to  preserve  you  from  sin, 
to  purify  you,  and  to  make  you  fit  of- 
ferings. Self-denials,  subduing  the  lusts, 
enduring  trials,  removing  oflences,  are 
the  proper  preservatives  in  the  service 
of  God.  Doing  this,  you  will  be  ac- 
ceptable offerings,  and  be  saved;  with- 
out this,  you  will  be  unfit  for  his  eter- 
nal service,  and  will  be  lost.' 

50.  Lost  its  saltness,  &c.  See  Note, 
Matt.  V.  13.  1i  Have  salt  in  yourselves. 
Have  the  preserving,  purifying  principle 
always ;  the  principles  of  denying  your- 
selves, of  suppressing  pride,  ambition, 
contention,  &c.,  and  thus  you  will  be 
an  acceptable  offering  to  God.  '^'  Have 
peace.  Avoid  contention  and  quaiTel- 
inig,  struggling  for  places,  honors,  and 
.^fllce,  and  seek  each  other's  welfare, 
and  religion  will  he  honored  and  pre- 
served iu  the  world. 


5  And  Jesus  answered  and  said 
unto  them,  For  the  hardness  of  youi 
heart  he  wrote  you  this  precept : 

(i  But  from  the  beginning  of  the 
creation  God  made  *  them  male  and 
female. 

7  For  *  this  cause  shall  a  man 
leave  his  father  and  mother,  and 
cleave  to  his  wife  ; 

8  And  they  twain  shall  he  cae 
flesh :    so  then    they  are    no    mora 
twain,  but  one  flesh. 

9  What  therefore  God  hath  join- 
ed together,  let  not  man  put  asunder. 

10  And  in  the  house  his  disciples 
asked  him  again  of  the  same  matter. 

11  And  he  saith  unto  them, ' 
Whosoever  shall  put  away  his  wife, 
and  marry  another,  committeth  adul- 
tery against  her. 

12  And  if  a  woman  shall  put 
away  her  husband,  and  be  married 
to  another,  she  committeth  adultery, 

13  And    *    they    brought    young 
^Ge. 1.27.  5.2.    Mal.2.!5.      AGe.224.      il 

Cor.O.KJ.  Ei).5  31.  /  Matt.5.32.  19.9.  Lu.l6. 
18.  Ro.7.3.  ICor.-.lO.ll.  A  Matt.  19.13.  l.u. 
18.15. 


CHAPTER  X. 

1 — 12.  See  this  question  about  divorce 
e.xplained  on  Matt.  ,\ix.  1 — 12. 

12.  And  if  a  woman  shall  put  away 
her  husband.  It  would  seem,  liom  this, 
that  a  woman,  among  the  Jews,  had 
the  power  of  separating  herself  Irom 
her  husband  ;  yet  this  right  is  not  given 
her  by  the  law  of  Moses.  There  is 
not,  however,  any  positive  evidence 
that  females  often  claimed  or  exercised 
this  right.  Cases  had  occurred,  indeed, 
in  which  it  had  been  done.  The  wife 
of  Herod  had  rejected  her  former  hus- 
band, and  married  Herod.  And  though 
instances  of  this  kind  might  have  been 
attempted  to  be  defended  by  the  exam- 
ple of  Pagans,  yet  our  Saviour  was  de- 
sirous of  showing  them  that  it  did  not 
free  them  from  the  charge  of  adultery. 
The  apostles  were  going  forth  to  teach 
Pagan  nations,  and  it  was  proper  for 
Christ  to  teach  them  how  to  act  in  such 
cases,  and  to  show  them  that  they  were 
cases  of  real  aduhery. 

13 — 16.  See  Notes  on  Matthew  xu. 
13—15. 

13.  3f»uld   touch    tJmn.      That    b 


A.  D.  3J.J  CHAPTER  X. 

children  to  him,  that  he  should 
touch  them  :  and  his  disciples  re- 
buked those  that  brought  them. 

14  But  when  Jesus  saw  it,  he 
was  "  much  displeased,  and  said 
unto  them.  Suffer  the  litti.e  children 
to  come  unto  me,  and  forbid  them 
not ;  for  of  such  *  is  the  kingdom 
of  God. 

a  Ep.4  2G.      b  Matt. 18.10.    1  Cor.14.20.    1 
Pe.a.2.  Re. 14.5. 


should  lay  his  hands  on  fhem,  and  pray 
for  them,  and  bless  tliem.  Compare 
Matthew  xi.x.  13.  It  was  common  to 
lay  the  hands  on  the  head  of  a  person 
for  whom  a  blessing  was  asked.  See 
the  case  of  Jacob,  Gen.  xiviii.  14. 

14.  Saw  it.  Saw  the  coiiuuct  of  his 
disciples.  ^  Was  muck  displeased.  Be- 
cause, first,  it  was  a  pleasure  to  him  to 
receive  and  bless  little  children  ;  and, 
secondly,  they  were  doing  what  they 
were  not  commanded  to  do — interfering 
in  a  case  where  it  was  evidently  im- 
proper. 

1.5.  IVhosoever  shall  not  receive. 
"Whosoever  shall  not  manifest  the  spirit 
of  a  little  child.  IT  The  kin'^dom  of  God. 
The  gospel.  The  new  dispensation  by 
the  Messiah,  or  the  reisn  of  God  through 
a  Mediator.  See  Notes,  Matt.  iii.  2. 
^  As  a  little  child.  With  the  temper 
and  spirit  of  a  child,  teachable,  mild, 
humble,  and  free  from  prejudice  and 
obstinacy.  If  Shall  not  enter  therein. 
Shall  not  be  a  Christian ;  shall  not  be 
a  real  metnber  of  the  family  of  Christ 
on  earth,  though  he  may  be  a  profes- 
sor;  and  shall  never  enter  heaven. 

16.  Took  them  up  in  his  arms.  These 
were  small  children.  IT  Blessed  than. 
Prayed  for  them,  sought  a  blessing  on 
them,  or  gave  them  the  assurance  of 
his  favor  as  the  Messiah. 

How  happy  would  it  be  if  all  parents 
thus  felt  it  to  be  their  privilege  to  pre- 
sent their  children  to  Christ !  The 
question  with  a  parent  should  be,  not 
whether  he  ouffht  to  present  them  by 
prayer,  but  whether  he  may  do  it.  And 
80,  too,  the  question  respecting  infant 
baptism  is  not  so  much  whether  a  pa- 
rent OUGHT  to  devote  his  children  to 
God  in  this  ordinance,  as  whether  he 
MAY  do  it.  It  is  an  inestimable  privi- 
lege to  d-  It;  not  a  matter  of  mere 
Btern  and    iron-handed  duty ;    und  a 


38? 

15  Ver.ly  I  say  unto  yDU,  Whoso- 
ever shall  not  receive  the  kingdom 
of  God  as  a  little  child,  he  shall  no« 
enter  therein. 

IG  And  he  took  them  up  in  Iiia 
arms,  put  his  hands  upon  them,  and 
blessed  them. 

17  And  '  when  he  was  gone  forth 
into  tli8  way,  there  came  one  run- 

c  Matt.l9.16,&c.  Lu.l8.]8,&c. 


parent  with  right  feelings  will' come  to 
God  with  his  children  in  every  way, 
and  seek  his  blessing  on  them  in  the 
beginning  of  their  journey  of  life.  Our 
children  are  given  to  us  but  for  a  liille 
time.  They  are  in  a  world  of  danger, 
sin  and  wo.  They  are  exposed  to 
temptation  on  every  hand.  It  God  be 
not  their  friend,  they  have  no  friend 
that  can  aid  them  in  the  day  of  adver- 
sity, or  keep  them  from  the  snares  of 
the  destroyer.  If  He  is  their  friend, 
they  have  nothing  to  fear.  The  proper 
expression,  then,  of  parental  feeling,  is 
to  come  and  offer  them  early  to  God. 
A  parent  should  ask  only  the  privilege 
of  doing  it.  He  should  seek  God's 
favor  as  the  best  inheritance  of  his 
children  ;  and  if  a  parent  may  devote 
his  offspring  to  God — if  he  7nay  daily 
seek  his  blessing  on  them  by  prayer — 
it  is  all  that  he  should  ask.  With  pro- 
per feelings,  he  will  rush  to  the  throne 
of  grace,  and  daily  seek  the  protection 
anu  guidance  of  God  for  his  children 
amidst  the  temptations  and  snares  of  an 
ungodly  world,  and  implore  Him  to  be 
their  guide  when  the  parent  shall  be 
laid  in  the  silent  grave. 

So,  children  who  have  been  devoted 
to  God ;  who  have  been  the  daily  ob 
jecisof  afather's  prayers  and  a  mother's 
tears ;  who  have  been  again  and  again 
presented  to  Jesus  in  infancy  and  child- 
hood ;  are  under  the  most  sacred  ob- 
ligations to  live  to  God.  They  should 
never  forget  that  a  parent  sought  the 
favor  of  God  as  the  chief  blessing ;  and 
having  been  offered  to  Je.^us  by  prayei 
and  baptism  in  their  first  days  on  earth, 
they  should  make  it  their  great  aim  fc 
be  prepared  to  meet  him  when  he  shall 
come  in  the  clouds  of  heaven. 

17 — 31.  See  this  passage  illustrated 
in  Matt.  xix.  16—30. 

17.    Gone   forth.      From   the  place 


388 


ning',  and  kneeled  to  him,  and  ask- 
ed hiin,  Good  Master,  what  shall  I 
do  that  I  may  inherit  eternal  life? 

18  And  Jesus  said  unto  him, 
Why  callest  thou  me  good  ?  There 
is  none  aood   but  one,  °  that  is  God. 

19  Thou  knowest  the  *  com- 
mandments, Do  not  commit  adul- 
tery, Do  not  kill.  Do  i\  )t  steal.  Do 
not  bear  false  witness.  Defraud  not. 
Honour  thy  father  and  mother. 

20  And  he  answered  and  said 
unto  him.  Master,  all  '  these  have  I 
observed  from  my  youth. 

21  Then  Jesus  beholding  him, 
loved  Kim,  and  said  unto  him.  One 
*  thing  thou  lackest:  go  thy  way, 
Bell  whatsoever  thou  hast,  and  give 
to  the    poor,  and    thou   shalt   have 

a  Ps.Sfi.S.  119.08.  6  Ex.20.  Ro.13.9.  c  Is. 
58.2.  Ez.33.31,32.  Mal.3.8.  Ilo.7.9.  Ph.3.6. 
iiJa.2.10. 

where  he  had  been  teaching.  T  Into 
the  way.  Into  the  road  or  path  on  his 
'«urney.  If  Running.  Thua  showing 
the  intensity  with  which  he  desired  to 
know  the  way  of  life.  Zeal  to  know 
the  way  to  be  saved  is  proper,  nor  is  it 
possible  to  be  too  intense  if  well  direct- 
ed. Nothing  else  is  so  important,  and 
nothing  demands,  therefore,  so  much 
effort  and  haste. 

19.  Defraud  not.  Do  not  take  away 
your  neighbor's  property  by  fraud  or 
dishonesty.  To  cheat  or  defraud  sup- 
poses a  covetous  desire  of  a  neighbor's 
pr  iperty,  and  is  usually  attended  with 
zlsehood  or  false  witness  against  a 
leighbor  in  obtaining  it.  It  is  thus  a 
violation  of  the  ninth  and  tenth  com- 
mandments ;  md  our  Saviour  very 
properly,  therrfore,  condensed  the  two, 
and  expressed  their  substance  in  this — 
not  to  defraud.  It  is,  besides,  expressly 
forbidden  in  Lev.  xi.\.  13;  "  Thou  shalt 
not  defraud  thy  neighbor." 

21.  Jesus — loved  him.  What  occurred 
afterwards  showed  that  the  young  man 
did  not  love  the  Saviour  or  was  not  a 
true  disciple.  So  that  this  expression 
denotes,  simply,  natural  affection,  or 
means  that  Jesus  was  pleased  with  his 
Bin  ableness,  his  morality,  and  his  ex- 
^rrtal  regard  for  the  law  oi  God.  At 
*to  same  time,  this  was  entirely  con- 


MAEK.  [A.  B.  33 

treasure  *  in  heaven  :    and    come, 
take  up  the  cross  and  follow  me. 

22  And  he  was  sad  at  that  say- 
ing, and  went  away  grieved  ;  for  he 
had  great  possessions, 

23  And  Jesus  looked  round  about, 
and  saith  unto  his  disciples,  Hov7 
hardly  shall  they  that  have  riches 
enter  into  the  kingdom  of  God  ! 

24  And  the  disciples  were  astor 
ished  at  his  words.  But  Jesus  ari 
swereth  again,  and  saith  unto  them. 
Children,  how  hard  is  it  for  ther» 
that  trust -fin  riches  to  enter  i/^ , 
the  kingdom  of  God  ! 

25  It  is  easier  for  a  camel  to  go 
through  the  eye  of  a  needle,  than 
for  a  rich  man  to  enter  into  the 
kingdom  of  God. 

«  Matt.6. 19,20.  Lu.12.33.  IC.9.  /Job  31. 
24.  Ps.52.7.  02.10.  Hab.2.9.  1  Ti.G.17.  Re 
3.17. 


sistent  with  deep  sorrow  that  he  would 
not  give  his  heart  to  God,  and  with 
deep  abhorrence  of  such  a  love  of  the 
world  as  to  blind  the  mind  to  the  beauty 
of  true  religion,  and  to  lead  to  the  rejec- 
tion of  the  Messiah,  and  the  destruction 
of  the  soul.  ^  One  thiiig  thou  lackest. 
When  the  young  man  came  to  Jesus,  he 
asked  him,  "  What  lack  I  yet?"  Matt. 
xL\.  20.  This  question  Mark  has  omit- 
ted, but  he  has  retained  the  answer. 
The  answer  means,  there  is  one  thing 
yet  wanting.  Though  all  that  you  liave 
said  should  be  true,  yet  to  make  the 
system  complete,  or  to  show  that  you 
really  are  disposed  to  keep  the  com- 
mands of  God,  go  and  sell  your  pro- 
perty. See  whether  you  love  God  more 
than  you  do  your  wealth.  By  doing 
that,  you  will  show  that  your  love  of 
God  is  supreme ;  that  your  obedience 
is  not  merely  exter7ial  and  formal,  but 
sincere  and  real;  the  thing,  now  Zac/t- 
ing,  will  be  made  up. 

24.  Children.  An  expression  of  affec 
tion,  perhaps  also  implying  a  reproof 
that  their  slowness  of  understanding 
was  like  children.  When  they  should 
have  seen  at  once  the  truth  of  what  he 
said,  they  were  slow  to  learn  it.  It  be- 
came necessary,  therefore,  to  repeat 
what  he  had  said.  ^  Ho^  hard.  With 
how- much  difficulty. 


A.  D.  33,J 


CHAPTER  X. 


389 


26  And  they  were  astonished  out 
of  measure,  saying  among  them- 
selves, Who  then  can  be  saved  1 

27  And  Jesus  looUing  upon  them, 
saith,  with  men  it  is  impossible, 
but  not  with  God  :  for  "  with  God 
all  things  are  possible. 

28  Then  Peter  began  to  say  unto 
nim,  Lo,  we  have  left  all,  and  have 
followed  thee. 

29  And  Jesus  answered  and  said. 
Verily  I  say  unto  you,  there  is  no 
man  that  hath  left  house,  or  breth- 
ren, or  sisters,  or  father,  or  mother, 
or  wife,  or  children,  or  lands,  for 
my  sake,  and  the  gospel's, 

30  But  he  shall  receive  an  hun- 
dred-fold now  in  this  time,  houses, 
and  brethren,  and  sisters,  and  mo- 
thers, and  children,  and  lands,  with 
persecutions;  and  in  the  world  to 
come  eternal  life. 

a  Ge. 18.14.    Job  42.2.    Jer.32.17.    Lu.1.37. 

26.  Out  of  measure.  Very  much,  or 
exceedingly.  The  Greek  means  no 
more  than  this. 

30.  A  hundred  fold.  A  hundred 
times  as  much.  ^  In  this  time.  In  this 
lite.  In  the  ti/ne  that  he  forsakes  all. 
^  Houses,  Sec.  This  cannot  be  taken 
hterally,  as  promising  a  hundred  times 
as  many  mothers,  sisters,  &c.  It  means, 
evidently,  that  the  loss  shall  be  a  hun- 
dred times  compensated  or  made  up  ;  or 
that,  in  the  possession  of  religion,  we 
have  a  hundred  times  the  value  of  all 
that  we  forsake.  This  consists  in  the 
pardon  of  sin,  in  the  favor  of  God,  in 
peace  of  conscience,  in  support  in  trials 
and  in  death,  and  in  raising  up  friends 
in  the  place  of  those  who  arc  left — 
spiritual  brethren,  and  sisters,  and  mo- 
thers, &c.  And  this  corresponds  to 
the  experience  of  all  who  ever  became 
Christians.  At  the  same  time  it  is  true 
that  godliness  is  profitable /or  aZZ  Ihinps, 
having  the  promise  of  the  life  that  is, 
IS  well  as  of  that  which  is  to  come. 
The  favor  of  God  is  the  security  for 
avery  blessing.  Obedience  to  his  law 
secures  industry,  temperance,  chastity, 
economy,  prudence,  health,  and  the 
confidence  of  the  world — all  indispensa- 
ble to  success  in  life,  and  all  connected, 
33* 


31  But  *  many  that  are  first,  shall 
be  last ;  and  the  last,  first. 

32  And  •  they  were  in  the  way 
going  up  to  Jerusalem  ;  and  Jesus 
went  before  them  :  and  they  were 
amazed  ;  and  as  they  followed,  they 
were  afraid.  And  he  took  again 
the  twelve,  and  began  to  tell  them 
what  things  should  happen  unto 
him, 

33  Saying,  Behold  we  ^  go  up  to 
Jerusalem;  and  the  Son  of  man 
shall  be  delivered  unto  the  chief 
priests,  and  unto  the  scribes ;  and 
they  shall  condemn  him  to  death, 
and  shall  deliver  him  to  the  Gen- 
tiles; 

34  And  '  they  shall  mock  him, 
and  shall  scourge  him,  and  shall 
spit  upon  him,  and  shall  kill  him; 
and  the  third  day  he  shall  rise 
asfain. 


b  Matt.20.16. 
Lu.l8.13,&c. 


Lu. 13.30. 
d  Ac. 20.22 


Matt.20.17,&c 
e  Ps.22.C,7,13 


commonly,  with  success.  Though  the 
wicked  sometimes  prosper,  yet  the  surest 
way  of  prosperity  is  to  fear  God  and 
keep  his  commandments.  Thus  will 
all  needed  blessings  descend  on  us  here, 
and  eternal  blessings  hereafter.  ^  With 
persecutions.  Persecutions,  or  the  con 
tempt  of  the  world,  and  bodily  suffer 
ings  on  account  of  their  religion,  they 
must  meet.  Jesus  did  not  conceal  this. 
But  he  consoled  them.  He  assured 
them  that  amidst  these,  or  perhaps  ir 
should  be  rendered  ''after''  these,  they 
should  find  friends  and  comfort^  It  j 
well  to  bear  trial  if  God  be  our  I  asuu. 
With  the  promises  of  the  Bible  in  out 
hand,  we  may  hail  persecutions,  axd 
thank  God  that,  amidst  so  many  sor- 
rows, he  has  furnished  such  superabun- 
dant consolations. 

32—34.  See  Matt.  xx.  17—19. 

32.  Jesxis  went  before  him.  In  the 
manner  of  an  intrepid,  fearless  leader 
and  guide,  exposing  himself  to  danger 
and  death  lather  than  his  followers. 
IT  And  they  were  amazed,  &c.  They 
were  afraid  that  evil  would  befall  him 
in  the  city  ;  that  the  scribes  and  Phan- 
sees,  who  had  so  oi'ten  sought  to  lull 
him,  would  then  do  it.  Their  fear  and 
amazement  were  increased  when  he 


S9b 

35  And  James  and  John,  the  sons 
of  Zcbedee,  come  unto  him,sayinor, 
Master,  we  would  that  thou  should- 
RSt  do  fur  us  whatsoever  we  shall 
desire. 

36  And  he  said  unto  them,  What 
would  ye  that  I  should  do  for  you  1 

37  They  said  unto  him.  Grant 
anto  us  that  we  may  sit,  one  on  thy 
light  hand,  and  the  other  on  thy  left 
hand,  in  thy  glory. 

38  But  Jesus  said  unto  them, 
Ye  *  know  not  what  ye  ask.  Can 
ye  drink  of  the  cup  that  I  drink  of] 
and  be  baptized  with  the  baptism  '' 
that  I  am  baptized  with  1 

39  And  they  say  unto  him.  We 
can.  And  Jesus  said  unto  them, 
Ye  '  shall  indeed  drink  of  the  cup '' 
that  I  drink  of;  and  with  the  bap- 
tism that  I  am  baptized  withvil,  shall 
ye  be  baptized  : 

40  But  to  sit  on  my  right  hand 
and  on  my  left  hand,  is  not  mine  to 
give;  but  it  shall  be  given  to  them 
for  whom  it  is  prepared.' 

41  And  when  the  ten  heard  it, 
they  began  to  be  much  displeased 
with  James  and  John. 

42  But  Jesus  called  them  to  him, 
and  saith  unto  them,  Ye  ^  know 
that  they  which  are  '  accounted  to 
rule  over  the  Gentiles  exercise  lord- 
ship over  them ;  and  their  great 
ones  exercise  authority  upon  them. 

43  But  so  shall  it  not  be  among 
vou  •  but  ^  whosoever  will  be  great 

r  Ja.4.3.  h  1,11.12.50.  c  Matt.10.25.  Jno. 
",.14.  dc.U.Sfi.  e  Matt.25.34.  He.11.lG. 
f  Lu.22.25.  1  or,  think  good,  g  IVlatt.20.20, 
X  c.9.35.  Lu.9.48. 


MARK.  [A.  D.  33 

among   you,   shall  be   your  minis- 
ter : 

44  And  whosoever  of  you  will  be 
the  chiefesl,  shall  be  servant  of  all. 

45  For  even  the  Son  of  man 
came  not  to  be  ministered  unto,  but 
*  to  minister,  and  to  •  give  his  life 
a  ransom  for  many. 

46  And  ■'  they  came  to  Jericho, 
and  as  he  went  out  of  Jericho, 
with  his  disciples,  and  a  great  num- 
ber of  peojde,  blind  Bartimeus,  the 
son  of  Timeus,  sat  by  the  highway 
side,  begging. 

47  And  when  he  heard  that  it 
was  Jesus  of  Nazareth,  he  began  to 
cry  out,  and  say,  Jesus,  thou  son  of 
David,  have  mercy  on  me. 

48  And  many  charged  him  that 
he  should  hold  his  peace:  but  he 
cried  the  more  *  a  great  deal,  Thou 
son  of  David,  have  mercy  '  on  me. 

49  And    Jesus    stood    still,    and 
commanded  him  to  be  called.     Anc? 
they  called  the  blind   man,  saying 
unto  him,  Be  of  good  comfort,  rise 
he  "*  calleth  thee. 

50  And  he,  casting  "  away  his 
garment,  rose,  and  came  to  Jesus. 

51  And  Jesus  answered  and  said 
unto  him.  What  wilt  thou  that  I 
should  do  unto  thee]  The  blind 
man  said  unto  him.  Lord,  that  I 
might  receive  my  sight. 

52  And  Jesus  said  unto  him.  Go 
thy  way  :  thy  "  faith  hath  "  made 
thee  whole.     And  immediately  he 

AJno.13.14.  Pli.2.7.  i  Is.53.!I,l2.  Da.9.2G. 
2C0.5.21.  Ga.3.1.3.  1  Ti.2.().  Til.2.14.  j  Matt. 
20.2:i,&c.  Lii.l8.35,&c.  k  Ju.2i».ia  I  Ps.G2 
12.  mJno.11.28.  71  Ph.3.7-9.  0  Matl.9.22 
c.5.34.     '  or,  saved  thee. 


fold  them  what  would  befall  him  there. 
They  were  amazed  that,  when  he  knew 
so  well  wiiat  would  happen,  he  should 
itill  persevere  in  going  up  to  the  city. 

35 — 15.  See  Notes  on  Matt.  xx.20— 28. 

36.  And  James  and  John — came  7into 
him.  Tiiey  did  this  through  the  instru- 
mentality of  their  mother.  They  did 
not  coinc  in  person,  but  they  got  their 
tnuther  to  make  the  request  for  them. 
Compare  Matthew. 


46 — 52.  See  this  passage  explained 
in  Notes  on  Matt.  xx.  29—34. 

46.  Blind  Bartimeus.  Matthew  sayi3 
there  were  two.  Mark  mentions  but 
one,  though  he  does  not  deny  that  there 
was  another.  He  mentions  this  man 
because  he  was  well  known — Barti- 
meus, THE  blhid  man. 

50.  Cast  inn  auintj  his  sarment.  That 
is,  his  outer  varment ;  the  one  that  v/as 
thrown  loosely  over  him.    See  Matt  v. 


A..  D.  33.] 


CHAPTER  XI. 


391 


received  his  sight,  and  followed  .Te- 
sus  in  the  wnv. 

CHAPTER  XI. 
A  ND  "  when,  they  came  nigh  to 


6  And  they  said  unto  them  even 
as  Jesus  had  commanded  :  and  they 
let  them  go. 

7  And  they  brought  the  colt  tc 


Jerusalem,    unto    Bethphage,  j  Jesus,  and   cast  their  garments  on 
nnd     Bethany,    at    the     Mount    of    him;  and  '  he  sat  upon  him. 


Olives,  he  sendcth  forth  two  of  his 
disciples, 

2  And  saith  unto  them.  Go  your 
way  into  the  village  over  against 
you ;  and  as  soon  as  ye  be  entered 
into  it,  ye  shall  find  a  colt  tied, 
whereon  never  man  sat:  loose  him, 
and  bring  him. 

3  And  if  any  man  say  unto  you, 
Why  do  ye  this]  say  ye  that  the 
Lord  hath  need  ^  of  him ;  and 
straightway  he  will  send  him  hither. 

4  And  they  went  their  way,  and 
found  the  colt  tied  by  the  door  with- 
out, in  a  place  where  two  ways  met ; 
and  they  loose  him. 

3  And  certain  of  them  that  stood 
there  said  unto  them,  What  do  ye 
loosinor  the  colt? 


a  Matt.Sl.l.&c.  Lu.l9.29,&c.  Jno.l2.14,&;c. 
b  Ac.  17.25. 


40.  He  threw  it  off.  full  of  joy  at  the 
prospect  of  being  healed,  and  that  he 
might  run  without  impediment  to  Je- 
sus. This  may  be  used  to  illustrate  — 
though  it  had  no  such  original  reference 
— the  manner  in  which  a  sinner  should 
come  to  Jesus.  He  should  throw  away 
the  garments  of  his  own  righteousness 
— he  should  rise  speedily — should  run 
'>vithjoy — should  have  full  faith  in  the 
power  of  Jesus,  and  cast  himself  entire- 
ly upon  his  mercy. 

CHAPTER  XI. 

1 — 11.  See  this  passage  illustrated  in 
Matt.  x,\i.  1 — 16. 

4.  Two  vmys  met.  Cross  roads.  A 
public  place,  probably  near  the  centre 
if  the  village. 

.5.  What  do  ye,  loosim^lhecolt?  Or, 
why  do  ye  do  this?  What  authority 
"lave  you  for  doing  it  ? 

11 — ■21).  8ee  this  passage  explained  in 
.Notes  on  .Matt.  x.si.  18 — Zl. 

■11.  Inio  the  lemjde.  Not  into  .'le  cdi- 
Sce  properly  called  the  temple,  but  into 


8  And  many  spread  their  gar- 
ments in  the  way;  and  others  cut 
down  branches  off  the  trees,  and 
strawed  them  in  the  way. 

9  And  they  that  went  before,  and 
they  that  followed,  cried,  saying, 
Hosanna,  Blessed  "^  i.s-  he  that  cometh 
in  the  name  of  the  Lord  : 

10  Blessed  be  the  kingdom  '  of 
our  father  David,  that  cometh  in 
the  name  of  the  Lord:  Hosanna  in 
the  highest./ 

11  And  Jesus  entered  into  Jeru- 
salem, and  into  the  temple:  and* 
when  he  had  looked  round  about 
upon  all  things,  and  now  the  even- 
tide was  come,  he  went  out  unto 
Bethany  with  the  twelve. 

12  And  ^  on  the  morrow,  when 

c  Zec.9.9.  dPs.118.26.  els.9.7.  Je.33.I,5. 
/Ps.143.1.  I' Zcp.1.12.  Eze.8.9.  A  Malt.2I 
IS.&c. 


the  courts  which  surrounded  the  princi 
pal  edifice.  Our  Saviour,  not  being  of 
the  tribe  of  Levi,  was  not  permitted  to 
enter  into  the  holy  or  most  holy  place. 
And  when,  therefore,  it  is  said  that  he 
went  into  the  temple,  it  is  always  to  be 
understood  of  the  courts  surrounding 
the  temple.  See  Matt.  xxi.  12.  H  And 
when  he  had  looked  round  nhout  upon  all. 
Having  seen  or  exatiiiiied  every  thing. 
He  saw  the  abominations  and  a-buses 
which  he  afterwards  corrected.  It  may 
be  wondered  a!  that  he  did  not  at  once 
correct  thein,  insiead  of  wat-:ing  to  an- 
other day.  But  it  may  be  observed 
that  God  is  slow  to  anger,  that  he  does 
not  at  once  smite  the  guilty,  but  svaits 
patiently  "lefore  he  rebukes  and  chas 
tises.  II  The  even-tide.  The  evening, 
the  time  after  three  o'clock.  P.  M.  It  i^ 
very  probable  that  this  was  before  sun 
set.  The  religious  services  of  the  tem 
pie  closed  wirhout  the  offfring  ol  the 
evening  sacrilice.  at  thrt-e  o'clock, 
P.  M.,  and  Jesus  probably  soon  left 
the  city. 


W2 


MARK. 


[A.  D.  33. 


they  were  come  from  Bethany,  he 
was  hungry : 

13  And  seeing  a  fig-tree  afar  off, 
fiaving  leaves,  he  came,  if  haply  he 
might  find  any  thing  thereon  :  and 
when  he  came  to  it  he  found  noth- 
ing "but  leaves;  for  the  time  of  figs 
was  not  yet. 

14  And  Jesus  answered  and  said 
unto  it.  No  man  eat  fruit  of  thee 
hereafter  for  ever.  And  his  disci- 
ples heard  it. 

15  And  *  they  come  to  Jerusa- 
lem :  and  Jesus  went  into  the  tem- 
ple, and  began  to  cast  out  them  that 
sold  and  bought  in  the  temple,  and 
overthrew  the  tables  of  the  money- 
changers, '  and  the  seats  of  them 
that  sold  doves ; 

16  And  would  not  suffer  that 
any  man  should  carry  a7iy  vessel 
through  the  temple. 

17  And  he  taught,  saying  unto 
them,  Is  it  not  v.  lilten,  "^  My  house 
shall  be  called  '  o^  "11  nations  the 
house  of  prayer  1  but  ye  have  made 
it  a  den  '  of  thieves. 

18  And    the   scribes    and    chief 

als.5.7.  6Matt.2],12,&;c.  Lii.l9.45,&c. 
Jno.2.14,&c.  c  De.  14.25,26.  rf  rs.56.7.  ^  or, 
an  house  of  prayer  for  all  nations.  e  Je.7. 
11. 


13,  14.  Afar  off.  See  Notes  on  Matt. 
xxi.  19. 

15—19.  See  Matt.  xxi.  12—15. 

16.  Any  vessel.  Any  vessel  used  in 
cooking,  or  connected  with  the  sale  of 
their  articles  of  merchandise. 

18.  All  the  people  were  astonished. 
He  became  popular  among  them.  The 
Pharisees  saw  that  their  authority  was 
lessened  or  destroyed.  They  were 
therefore  envious  of  him,  and  sought 
his  life.  IT  His  doctrine.  His  teaching. 
He  taught  v.ith  power  and  authority  so 
great  that  the  multitudes  were  awed, 
aad  were  constrained  to  obey. 

21.  Thou  cur sedst.  To  curse  means 
Ic  devote  to  destruction.  This  is  its 
meaning  here.  It  does  not,  in  this 
place,  imply  blame,  but  simply  that  it 
should  be  destroyed. 

2'2.  Have  faith  in  God.  Literally, 
"Have  the  faith  of  God."     This  may 


priests  heard  it,  and  sought  how 
they  might  destioy  him;  for  they 
feared  him,  because  all  the  people 
was  astonished  ^  at  his  doctrine. 

19  And  Vv'hen  even  was  come, 
he  vv-ent  out  of  the  city. 

20  And  in  the  morning,  as  they 
passed  by,  they  saw  the  fig-tree 
dried  up  from  the  roots. 

21  And  Peter,  calling  to  remem- 
brance, saith  unto  him.  Master, 
behold,  the  fig-tree  which  thou 
cursedst  is  withered  away  ! 

22  And  Jesus,  answering,  saith 
unto  them,  '  Have  faith  in  God. 

23  For  verily  I  say  unto  you, 
That  whosoever  ^  shall  say  unto 
this  mountain.  Be  thou  removed, 
and  be  thou  cast  into  the  sea;  and 
shall  not  doubt  in  his  heart,  but 
shall  believe  that  those  things  which 
he  saith  shall  come  to  pass ;  he  shall 
have  whatsoever  he  saith. 

24  Therefore  I  say  unto  you, 
What  ''  things  soever  ye  desire 
when  ye  pray,  believe  that  ye  re- 
ceive them,  and  ye  shall  have  them. 

25  And  when  ye  stand  praying, 

/Matt.7.23.  c.1.^.  Lu.4.32.  2  or,  Have  the 
faith  of  Ood.  g- ftIatt.n.20.Lu.]7.6.  A  Matt 
7.7.  Lu.11.9.  18.1.  Jno.14.13.  15.7.  16.24.  Ja 
1.5,6. 


mean,  have  strong  faith,  or  have  confi- 
dence in  God ;  a  strong  belief  that  he 
is  able  to  accomplish  things  that  appear 
most  difficult  with  infinite  ease,  as  the 
fig-tree  was  made  to  wither  away  by  a 
word. 

25.  And  when  ye  stand  praying. 
When  ye  pray.  It  seems  that  the  pos- 
ture in  prayer  was  sometimes  standing 
and  sometimes  kneeling.  God  looks 
upon  the  heart  rather  than  upon  our  po- 
sition in  worship  ;  and  if  the  heart  be 
right,  any  posture  may  be  proper.  It 
cannot  be  doubted  however,  that  in 
private,  in  the  family,  and  wherever  it 
can  be  conveniently  done,  the  kneeling 
posture  is  more  proper,  as  expressing 
more  humility  and  reverence,  and  more 
in  accordance  with  scripture  examples. 
Compare  Ps.  xcv.  C  ;  2  Chron.  vi.  13 ; 
Dan.  vi.  10;  Luke  xxii.  41  ;  Acts  vii. 
GO,  ix.  40.     Yet  a  subject  liie  thin  mav 


\.  D.  33.1 


CHAPTER  XII. 


393 


forgive,  "  if  ye  have  aught  against 
any;  that  jour  Father  also  which 
is  in  heaven  may  forgive  you  your 
trespasfes. 

26  But  *  if  ye  do  not  forgive, 
neither  will  your  Father  which  is 
in  heaven  forgive  your  trespasses. 

27  And  they  come  again  to  Je- 
rusalem :  and  '  as  he  was  walking 
in  the  temple,  there  come  to  him 
the  chief  priests,  and  the  scribes, 
and  the  elders, 

23  And  say  unto  him,  By  <*  what 
authority  doest  thou  these  things? 
and  who  gave  thee  this  authority  to 
do  these  things ] 

29  \nd  Jesus  answered  and  said 
unto  them,  I  will  also  ask  of  you 
one  '  question,  and  answer  me,  and 
I  will  tell  you  by  what  authority  I 
do  these  things. 

30  The  baptism  of  John,  was  it 
from  heaven,  or  of  men?  Answer 
me. 

31  And  they  reasoned  with  them- 
selves, saying.  If  we  shall  say.  From 
heaven;  he  will  say.  Why  then  did 
ye  not  believe  him  "? 

32  But  if  we  shall  say,  Of  men, 
they  feared  the  people;  for  'all  men 
counted  John,  that  he  was  a  prophet 
indeed. 

33  And  they  answered  and  said 
unto  Jesus,  We  ■'^  cannot  tell.  And 
Jesus  answering,  saith  unto  them. 
Neither  do  I  ^  tell  you  by  what  au- 
thority I  do  these  things. 

CFI AFTER  XII. 

AND   he    began    to    speak    unto 
them  by  parables.    A  *  certain 
man  planted  a  vineyard,  and  set  an 

aMatt.G.14.  Col.3.13.  iMatt. 18.3a  e  Matt. 
21.23,&c.  Lu.20.1,&:c.  d  Nu.]l).3.  ^  or,  thimr. 
e  Matt.3.5,6.  14.5.  c.G.'20.  /Is.1.3.  29.14.  Jc. 
8.7.  Hos.4.6.  g-  Lu.  10.21, 22.  A  Matt.21.33. 
Lu.20.9,&c.  

he  regarded  as  of  too  much  conse- 
quence, and  we  should  be  careful  that 
anxiety  about  a  mere  form  should  not 
exclude  anxiety  about  a  far  more  im- 
portant matter,  the  state  of  the  soul. 
T  Forgive,  &c.  See  Note  on  Matt.  vi. 
12,  15. 


hedge  about  it,  and  digged  a  place 
fur  the  wine-fat,  and  built  a  tower, 
and  let  it  out  to  husbandmen,  and 
went  into  a  far  country. 

2  And  at  the  season  he  sent  to 
the  husbandmen  a  servant,  that  he 
might  receive  from  the  husbandmen 
of  the  '  fruit  of  the  vineyard. 

3  And  they  caught  kim,  and  beat 
him,  and  sent  him  away  empty. 

4  And  again  he  sent  unto  them 
another  servant ;  and  at  him  they 
cast  stones,-'  and  wounded  htm  in 
the  head,  and  sent  Am  away  shame- 
fully handled. 

5  And   again    he    sent   another, 
and  him  they  killed  :    and  *  many 
others,  beating  some,  and  killing 
seme. 

6  Having  yet  therefore  one  son, 
his  well-beloved,  he  *"  sent  him  also 
last  unto  them,  saying.  They  will 
reverence  my  son. 

7  But  those  husbandmen  said 
among  themselves.  This  is  the  heir ; 
come,  let  us  kill  him,  and  the  inher- 
itance shall  be  ours. 

8  And  they  took  him,  and  killed 
him,  and  cast  him  out  "  of  the  vine 
yard. 

9  What  shall  therefore  the  lord 
of  the  vineyard  do"?  He  will  come 
and  "  destroy  the  husbandmen,  and 
will  P  give  the  vineyard  unto  others. 

10  And  have  ye  not  read  this 
scripture?  The  '  stone  which  the 
builders  rejected  is  become  the  head 
of  the  corner : 

11  This  was  the  Lord's  doing, 
and  if  is  marvellous  in  our  eyes. 

12  And  '  they  sought  to  lay  ho\d 

iCa.H.ll.  Mi.7.].  Lu. 12.48.  Jno.15.1-8 
i  He. 11.37.  /£  Ne.9.30.  Jer.7.25,&c.  /Matt 
23.37.  TO  Ho. 1.1,2.  71  He.13.12.  o  Pr.1.24- 
31.  Is.5.5-7.  Ua.9.2G.  p  Jer.17.3.  q  Pa.Ui 
22.     r  ell.  18.  Jno.7.30. 


27  —  33.  See   Notes  on  Matt,  xx: 
23—27. 

CHAPTER  >ll. 

1—12.  See  this  parable  explained  ».' 
Matt.  xxi.  33  -46. 
13—17.  See  Matt.  xxiL  '"-   ■'Xi 


394 


on  him,  but  fean^d  the  people;  for 
they  knew  that  he  had  spoken  the 
parable  against  them  :  and  they  left 
him,  and  went  their  way. 

13  And  »  they  sent  unto  him  cer- 
tain of  the  Pharisees,  and  of  the  He- 
rodians,  to  catch  him  in  his  words. 

14  And  when  they  were  come, 
they  say  unto  him,  Master,  we  know 
that  thou  art  true,  and  carest  for  no 
man  ;  for  thou  regardest  not  the  per- 
son of  men,  but  teachest  the  way  of 
God  in  truth  :  Is  it  lawful  to  give 
tribute  to  Cesar,  or  not] 

15  Shall  we  give,  or  shall  we  not 
give?  But  he,  knowing  their  hy- 
pocrisy, said  unto  them.  Why  tempt 
ye  me?  Bring  me  a  *  penny  that 
I  may  see  it. 

16  And  they  brought  it.  And  he 
saith  unto  them,  Whose  is  this  im- 
age and  superscription  1  And  they 
said  unto  him,  Cesar's. 

17  And  Jesus,  answering,  said 
unto  them.  Render  to  Cesar  *  the 
things  that  are  Cesar's,  and  to  God 
'^  the  things  that  are  God's.  And 
they  marvelled  at  him. 

18  Then  ^  come  unto  him  the 
Sadducpes,  which  say  '  there  is  no 
resurrection  ;  and  they  asked  him, 
saying, 

19  Master,  Moses  wrote  ^  unto 
us,  If  a  man's  brother  die,  and  leave 
his  wife  behind  him,  and  leave  no 

a  Matt.22.15.  Lu.20  20,&c.  i  Valuiiig  of 
our  money  seven  pence  halfpenny,  as  Matt. 
'i2.]9.  6  Malt. 17.25-27.  Ro.13.7.  1  »e.2  17. 
c  Ec.5.4,5.  Mal.1.6.    d  Matt.22.23.  Lu.20.27, 


MARK.  LA.  D.  33, 

children,  that  his  brother  «  should 
take  his  wife,  and  raise  up  seed 
unto  his  brother. 

20  Now  there  were  seven  breth 
ren  :  and  the  first  took  a  wife,  and 
dyi-ng  left  no  seed. 

21  And  the  second  took  her,  and 
died  ;  neither  left  he  any  seed  ;  and 
the  third  likewise. 

22  And  the  seven  had  her,  and 
left  no  seed :  last  of  all  the  woman 
died  also. 

23  In  the  resurrection  therefore, 
when  they  shall  rise,  whose  wife 
shall  she  be  of  them  1  for  the  seven 
had  her  to  wife. 

24  And  Jesus  answering,  said 
unto  tJiem,  Do  ye  not  therefore  err 
because  ye  know  not  the  scriptures, 
neither  the  power  of  God  1 

25  For  when  they  shall  rise  from 
the  dead,  they  neither  marry  noi 
are  given  in  marriage  ;  but ''  are  as 
the  angels  which  are  in  heaven. 

26  And  as  touching  the  dead, 
that  they  rise;  have  ye  not  read  in 
the  book  of  Moses,  how  in  the  bush 
God  spake  unto  him,  saying,  •  I  am 
the  God  of  Abraham,  and  the  God 
of  Isaac,  and  the  God  of  Jacob? 

27  He  is  not  the  God  of  the 
dead,  but  the  God  of  the  living:  ye 
J  therefore  do  greatly  err. 

28  And  *  one  of  the  scribes 
came,  and  having  heard  them  rea- 

&;c.  cAc.23.8.  /De.25.5.  ^Ru.Ml,13 
h  ]  Cor.15.43-53.  t  Ex.3.6.  j  vcr.24.  k  Matt 
22.35. 


IS — 27.  See  this  passage   fully  ex- 
plained in  Matt.  xxii.  23—33. 

25.  Are  as  the  angels.     That  is,  as 
he  angels  in  respect  to  connexions  and 

relations.  What  that  may  be  we  know 
not,  but  this  passage  teaches  that  the 
peculiar  relation  of  marriage  will  not 
exist.  It  does  not  affirm,  hov/ever,  that 
there  will  be  no  recollection  of  former 
marriages,  or  no  recognition  of  each 
Sther  as  having  existed  in  this  tender 
relation. 

26.  How  in  the  bush.     At  the  burn- 
ing bush.     See  Exodu?  iii.  6.     In  that 


part  of  the  hooT:  of  Exodus  which  con- 
tains the  account  of  the  burning  bush. 
When  there  were  no  chapters  and  ver- 
ses, it  was  the  easiest  way  of  quoting  a 
book  of  the  Old  Testament  bt^  the  sub- 
ject, and  in  this  way  it  was  oiten  done 
by  the  Jews. 

28—34.  See  Matf.  xxii.  34 — 40. 

28.  Perceiving  that  he  answered  them 
well.  That  is,  with  wisdom,  and  wiUi 
a  proper  understanding  of  the  law.  In 
this  case  the  opinion  of  the  Saviour  cor- 
responded with  that  of  the  Pharisees; 
and  this  question  seems  to  have  been 


A.D.33.J 

Boning  tojrpther,  and  perceivins^  that 
he  hd'J  aiiswerec]  I'neni  well,  asked 
him,  Which  is  the  fiist  command- 
ment of  all  1 

2'J  And  Jesus  answered  him,  The 
first  of  all  the  commandments  is,  " 
Hear,  O  Israel ;  the  Lord  our  God 
is  one  Lord  : 

30  And  thou  shall  love  the  Lord 
thy  (iod  with  all  thy  heart,  and 
with  all  thy  soul,  and  with  all  thy 
mind,  and  with  all  thy  strength. 
This  is  the  first  commandment. 

31  And  the  second  is  like,  name- 
ly, this, Thou* shah  love  thy  neigh- 
bour as  thyself.  There  is  none 
Mher  commandment  greater  than 
these. 

32  Andthefcribe  said  unto  him. 
Well,  Master,  thou  hast  said  the 
truth  :  for  i!,ere  is  one  God  ;  and  ' 
•here  is  none  other  but  lie  : 

33  And  to  love  him  with  all  the 

a  De.6.4,5.  Lu.10.97.  JLe.19.18.  Matt. 
32.39.   Uo.]3.9.     c  De.4.39.  Is.45.5,6,14.  46.9. 


CHAPTER  Xn. 


395 


one  of  the  very  few  candid  inquiries 
made  of  him  by  the  Jews,  for  the  pur- 
pose of  obtaining  information.  Jesus 
answered  it  in  like  spirit  of  kindness,  and 
commended  the  conduct  of  the  man. 

29.  Hear,  0  Israel .'  This  was  said 
to  call  the  attention  of  the  Jews  to  the 
great  importance  of  the  truth  about  to 
he  proclaimed.  See  Dent.  vi.  4,  5. 
f  T/ie  Lord,  our  God,  &c.  Literally, 
"  Jehovah,  our  God,  is  one  Jehovah." 
The  other  nations  worshipped  many 
gods,  but  the  G  >d  of  the  Sews  was  one, 
and  one  only.  Jehovah  was  undivid- 
ed ;  and  this  great  truth  it  was  the  de- 
sign of  the  separation  of  the  Jewish 
people  from  other  nations  to  keep  in 
mind  This  was  the  peculiar  truth 
which  was  communicated  to  the  Jews, 
and  this  they  were  required  to  keep 
and  remember  for  ever. 

'.10.  And  Ihoit,  shall  love,  &c.  If  Je- 
hovah was  the  oT]ly  God,  then  they 
ought  not  to  lovo  any  other  being  su- 
premely. Then  they  might  not  bow 
down  before  anv  id^il.  They  were  re- 
q'lirtd  to  love  God  abo\e  all  other  be- 
aigs  or  things,  and  with  all  the  fa<;ul- 
»>»'«  of  theii  minds. 


heart,  and  with  all  the  ur''eT«tand 
in^,  and  with  all  the  so  ,,,  anrl  vith 
all  the  strentjth,  and  to  love  hii 
neighbour  as  himself,  is  mere 
than  all  whole  burnt-offerings  and 
sacrifices. 

31  And  when  Jesus  saw  that  he 
answered  discreetly,  he  said  unto 
him.  Thou  art  not  far  from  the 
kingdom  of  God.  And  no  man 
after  that  durst  ask  him  '  any 
question, 

35  And  f  Jesus  answered  and 
said,  while  he  taught  in  the  temple, 
How  say  the  scribes  that  Christ  is 
the  son  of  David  1 

3t]  For  David  himself  said  by  * 
the  Holy  Ghost,  The  *  Lord  said 
to  my  Lord,  Sit  thou  on_my  right 
hand,  till  I  make  thine  enemies  thy 
footstool. 

37  David  therefore  himself  call- 
eth  him  Lord  ;  and  whence  is    he 


dlSa.15.2i.    Hos.6.6.  Mi. 6.6-8. 
22.4tj.       /Matt.22.41.  Lu.20.41,&c. 
23.2.  2Ti.3.H3.      A  Ps.llO.l. 


e  Matt 
ff  -2  Sa 


32,  33,  34.  This  answer  of  the  scribe 
is  not  found  iri  Matti,''w.  H /s  tnore 
than  all.  Is  o.  more  importance  and 
value.  1i  Discr'-etly.  Wisely,  accord 
ing  to  truth.  ^  A'o'  far  from  the  king 
dom  of  God.  Thou  who  dost  prefer  the 
internal  to  the  external  worship  of  God 
— who  hast  so  just  a  view  of  the  re- 
quirements of  the  law — canst  easily  be 
come  a  follower  of  me,  and  art  almost 
fit  to  be  numbered  among  my  disciples. 
This  shows  that  a  proper  understand- 
ing of  the  Old  Testament,  of  its  laws 
and  requirements,  would  prepare  the 
mind  for  Christianity,  and  fit  a  man  at 
once  to  embrace  it  when  presented. 
One  system  is  grafted  on  the  other, 
agreeablv  to  Gal.  iii.  24.  ^  No  man — 
durst  ask  him  any  question.  That  is, 
no  one  of  the  scribes,  the  Pharisees,  or 
the  Sadducees,  durs.  nsk  him  a  ques- 
tion for  the  purpose  of  templing  him, 
or  entangling  him.  He  had  completely 
silenced  them.  It  does  not  appear, 
however,  but  that  his  disriples  dared  to 
ask  him  questions  for  the  purpose  ot 
informatio.i. 

3.5— 37.— See  Malt.  .x.Kii.  41— Ifi. 

37.   Hie  commtm    people    heard    him 


396 


MARK. 


[A.  D  33 


then  his  son  ?     And    the    common 
peoji.e  heard  liim  gladly. 

38  And  he  said  unto  them"  in  his 
doctrine,  Beware  *  of  the  scribes, 
which  love  to  go  in  long  clothing, 
end  love  salutations  in  the  market- 
places, 

39  And  "^  the  chief  seats  in  the 
synagogues,  and  the  uppermost 
rooms  at  feasts ; 

40"  Which  devour  widows'  ^ 
houses,  and  for  a  pretence  make 
long  prayers :  these  shall,  receive 
greater  damnation. 

a  c.4.2.  b  Matt.23.1.  Lu.20.46,&;c.  c  Lu. 
11.43.      d  2  Ti.3.6.    e  Lu.21,l,&c. 


eladhj.  The  success  of  our  Saviour  in 
his  preaching  was  chiefly  among  the 
common  or  the  poorer  class  of  people. 
The  rich  and  the  mighty  were  too  proud 
to  listen  to  his  instructions.  So  it  is 
still.  The  chief  success  of  the  gospel 
is  there,  and  there  it  pours  down  its 
chief  blessings.  This  is  not  the  fault 
of  the  gospel.  It  Vvould  bless  the  rich 
and  the  mighty  as  well  as  the  poor,  if 
they  came  with  like  humble  hearts. 
God  knows  no  distinctions  of  men  in 
conferring  his  favors ;  and  wherever 
there  is  a  poor,  contrite,  and  humble 
spirit — be  it  clothed  in  rags  or  in  pur- 
ple— be  it  on  a  throne  or  a  dunghill 
— there  he  confers  the  blessings  of  sal- 
vation. 

38,  hi  his  doctrine.  In  his  teaching, 
for  so  it  should  be  rendered.  IT  Beware 
of  the  scribes.  Be  on  your  guard.  Be 
cautious  about  hearing  them  or  following 
them,  "i!  Scribes.  The  learned  men  of 
tiie  Jewish  nation.  IT  Which  love  to  go 
VI  long  clothing.  In  long  flowing  robes, 
as  significant  of  their  consequence,  lei- 
sure, and  learning.  IT  Salutations,  &c. 
See  Matt,  xxiii.  6,  7. 

40.  IVliich  devour  widows^  houses. 
Which  devour  the  families  of  widows, 
or  the  means  of  sny^porting  their  fami- 
lies. This  they  did  under  pretence  of 
counselling  them  in  the  knowledge  of 
tue  law,  and  in  the  management  of  their 
estates.  They  took  advantage  of  their 
ignorance  and  unprotected  state,  and 
either  extorted  large  sums  for  their 
counsel,  or  perverted  the  property  to 
■.heir  own  use.     No  wonder  that  our 


41  And  '  Jesus  sat  over  against 
the  treasury,  and  beheld  how  the 
people  cast  money  '  into  the  trea- 
sury :  and  many  that  were  rich  cast 
in  much. 

42  And  there  came  a  certain 
poor  widow,  and  she  threw  in  two 
'"  mites,  which  make  a  farthing. 

43  And  he  called  unto  kirn  hia 
disciples,  and  saith  unto  them,  Ver- 
ily I  say  unto  you,  that -^  this  poor 
widow  hath  cast  more  in  than  all 
they  which  have  cast  into  the  trea- 
sury : 

'  a  piece  of  brass  money;  see  Matt. 10.9 
^  7th  part  of  that  piece  of  brass  money 
/2Cor.8.2,12. 


Saviour  denounced  them  !  If  there  is 
any  sin  of  pectihar  enormity,  it  is  thus 
taking  advantage  of  the  circumstances 
of  the  poor,  the  needy,  and  the  helpless, 
and  wronging  them  out  of  the  pittance 
on  which  they  depend  to  support  their 
families.  And  as  God  is  the  friend  of 
the  widow  and  the  fatherless,  it  may  be 
expected  that  such  will  be  visited  with 
heavy  condemnation.  H  For  a  pretence. 
For  show,  or  pretending  great  devotion. 

41.  Sat  over  against.  Opposite  to, 
in  full  sight  of  it  The  treasury.  This 
was  in  the  court  of  the  women.  See 
Matt.  xxi.  12.  In  that  court  there  were 
fixed  a  number  of  places  or  coffers, 
made  with  a  large  open  mouth,  in  the 
shape  of  a  trumpet,  for  the  purpose  of 
receiving  the  offerings  of  the  people  ; 
and  the  money  thus  contributed  was  de- 
voted to  the  service  of  the  temple — to 
incense,  sacrifices,  &.c. 

43.  Tv.'o  miles.  The  word  translated 
mite  denotes  a  small  coin  made  of  brass, 
the  smallest  in  use  among  the  Jews. 
The  precise  value  cannot  now  be  easily 
estimated.  It  was  much  less  thaft  any 
coin  we  have,  as  ihe  farthing  was  less 
than  an  English  farthing.  It  was  in 
value  about  three  m.ills  and  a  half,  or 
one  third  of  a  cent. 

43.  This  poor  widow  hath  cast  more 
ill,  &c.  That  is,  niore  in  proportion  to 
her  means,  and  therefore  more  that  was 
acceptable  to  God.  He  does  not  mean 
that  this  was  more  in  value  than  all 
which  the  others  had  put  in,  but  it 
showed  more  love  to  the  sacred  causCj 
more  self-denial,  and  of  cowrse  more 


A.  D.  33.] 


CHAPTER   XIII. 


{W 


44  For  all  t/iei/  diJ  cast  in  of 
their  abundance  ;  "  but  she  of  her 
want  did  cast  in  all  that  she  had, 
»ven  *  all  her  livincr. 

CHAPTER  XIII. 

AND  '  as  he  went  out  of  the 
temple,  one  of  his  disciples 
zaith  unto  him,  Master,  see  what 
aiantier  of  stones  am  what  build- 
.ligs  are  here  F 

2  And  Jesus,  answering,  said  un- 
to him,  Seest  thou  these  fjreat  build- 
ings I  **  there  shall  not  be  left  one 
stone  upon  another,  that  shall  not 
be  thrown  down. 

3  And  as  he  sat  upon  the  Mount 
if  Olives,  over  against  the  temple. 


ol  CIi.On.3,17.    2Ch.24.10. 
Matt.24.1.&;c.     Lu.21.5,&c. 


b  De.24.6. 
d  Lu.I9.44. 


sincerity  in  what  she  did.  This  is  the 
rule  by  which  God  will  reward  us. 
Compare  2  Cor.  viii.  12. 

44.  Of  their  abundance.  Of  their 
superfluous  store.  They  have  given 
what  they  did  not  need.  They  could 
afford  it  as  well  as  not ;  and  in  doing  it 
'hey  have  shown  no  self-denial.  If  She, 
of  her  want.  Of  her  poverty.  '^  All 
her  living.  All  that  she  had  to  live  on. 
She  trusted  in  God  to  supply  her  wants, 
and  devoted  her  httle  property  entirely 
to  him. 

From  this  passage  we  may  learn : 
1st.  That  God  is  pleased  with  offerings 
made  to  him  and  his  cause.  2d.  That 
it  is  our  duty  to  devote  our  property  to 
God.  We  received  it  from  him;  and 
we  shall  not  employ  it  in  a  proper  man- 
ner unless  we  feel  that  we  are  stewards, 
and  ask  of  him  what  we  shall  do  with 
it.  Jesus  approved  the  conduct  of  all 
who  had  given  money  to  the  treasury. 
.3d.  That  the  highest  evidence  of  love 
to  the  cause  of  religion  is  not  the  amount 
given,  but  the  amount  compared  with 
our  means.  4th.  That  it  mn;/ 6e  proper 
to  give  all  our  propertv  to  God,  and  to 
Icpend  on  his  Provide  ace  for  the  supply 
of  our  wants.  5th.  That  God  does  not 
despise  the  humblest  offering,  if  made 
in  sincerity.  He  loves  a  cheerful  giver. 
6th.  That  there  are  none  who  may  not 
in  this  way  show  their  love  to  the  cause 
of  reUgion.  There  are  few,  very  few 
scholars  in  all  our  sabbath  schools,  who 
34 


Peter  and  James  and  John  and  An- 
drew asked  hiin  privately, 

4  Tell  us,  when  shall  these  things 
be  ■?  and  what  shall  be  the  sign  when 
all  these  things  shall  be  fulfilled'? 

5  And  Jesus,  answering  them, 
began  to  say.  Take  •  heed  lest  any 
man  deceive  you  : 

G  For  many  shall  come  ^  in  my 
name,  saying,  I  am  Christ;  and 
shall  deceive  many. 

7  And  when  ye  shall  hear  of 
wars  and  rumours  of  wars,  be  ^  ye 
not  troubled  :  for  such  things  must 
needs  be;  but  the  end  shall  not  6e 
yet. 

S  For  nation    shall    rise  against 

c  Je.20.8.  Ep  5.0.  2 Th.2.3.  Re.20.7,8.  /Ac 
5.3(i-39.  1  Jno.4.1.  s  Ps.27.3.  4G.],2.  Pr.3.25 
Jn().14.1,27. 


may  not  give  as  much  to  the  cause  of 
religion  as  this  poor  widow  ;  and  Jesus 
would  be  as  ready  to  approve  their  of- 
ferings as  he  was  hers,  and  the  time  to 
begin  to  be  benevolent  and  to  do  good 
is  in  early  hfe,  in  childhood.  7th.  That 
it  is  every  man's  duty  to  make  enquiry, 
not  how  much  he  gives,  but  how  much 
compared  with  what  he  has;  how  much 
self-denial  he  practises,  and  what  is  the 
motive  with  which  it  is  done.  8th.  We 
may  remark  that  few  practise  self-de- 
nial for  the  purposes  of  charity.  Most 
give  of  their  abundance — that  is,  what 
they  can  spare  without  feeling  it — and 
many  feel  that  this  is  the  same  as  throw- 
ing it  away.  Among  all  the  thousands 
who  give  to  these  objects,  how  few  deny 
themselves  of  one  comfort,  even  the 
least,  that  they  may  advance  the  king 
dom  of  Christ ! 

CHAPTER,  Xni. 

The  principal  things  in  this  chapter 
are  filly  explained  in  the  x.xivth  chapter 
of  Matthew. 

1.  What  manner  of  stones.  The 
stones  here  referred  to  were  those  used 
in  the  building  of  the  temple,  anci  the 
walls  on  the  sides  of  Mount  Moriah  on 
which  the  temple  stood.  The  temple 
was  constructed  of  white  marble,  and 
the  blocks  were  of  a  prodigious  size. 
Josephus  says  that  these  stones  were 
some  of  them  fifty  feet  lon^,  twenty 
four  broad,  and  si.xteen  in  thickness. 

3.  Cn  the  mount  of  Oliver,  over  against 


nation,  and  kinjrdom  against  king- 
dom ;  and  there  shall  be  earthquakes 
in  divers  places,  and  there  shall  bj 
famines  and  troubles:  these  art  the 
beginnings  of  sorrows. 

9  But  take  heed  to  yourselves  : 
for  they  °  shall  deliver  you  up  to 
councils;  and  in  the  synagogues 
ye  shall  be  beaten  ;  and  ye  shall  be 
Drought  before  rulers  and  kitigs  for 
Kiy  sake,  for  a  testimony  against 
them. 

10  And  *  the  gospel  must  first 
be  published  among  all  nations. 

11  But  when  they  shall  lead  you, 
and  deliver  yon  up,  take  no  thought 
beforehand  what  ye  shall  speak, 
neither  do  ye  premeditate;  but 
whatsoever  shall  be  given  you  in 
that  hour,  that  speak  ye  :  for  it  is 

'  The  word  in  the  original  importeth  tha 
pains  of  a  woman  in  travail.  a  Matt. 10.17, 
&c.  Re.2.10.     6Matt.28.19.  Re.14.6. 


MARK.  [X  D.  33. 

not  ye  that  speak,  but  'the  Holy 
Ghost. 

12  Now  the  brother  ''  shall  be 
tray  the  brother  to  death,  and  the 
father  the  son  ;  and  children  shall 
rise  up  against  their  parents,  and 
shall  cause  them  to  be  put  to  death. 

13  And  ye  shall  be  hated  '  of  all 
men  for  my  name's  sake:  but  he/ 
that  shall  endure  unto  the  end,  the 
same  shall  be  saved. 

14  But  when  ye  shall  see  the 
abomination  of  desolation,  spoken 
of  *  by  Daniel  the  prophet,  stand- 
ing where  it  ought  not,  (let  him 
that  readeth  understand.)  then  let 
them  that  be  in  Judea  flee  to  the 
mountains : 

io  And  let  him  that  is  on  the 
house-top    not   go   down    into    the 

c  Ac.2.4.  4.8,:?].  6.10.  d  Mi.T.fi.  e  Lu.6.22. 
Jno.17.11.  /Da. 12.12.  Re.2.10.  £•  Da  9 
27. 


'.he  temple.  The  mount  of  Olives 
was  directly  east  of  Jerusalem,  and 
from  it  there  was  a  fine  view  of  the 
temple. 

9.  Take  heed  to  yourselves.  Be  cau- 
tious that  no  man  deceive  you  ;  or,  take 
care  of  your  lives,  not  to  run  into  unne- 
cessary danger.  "T  To  cotincils.  The 
liigher  ecclesiastical  courts  of  the  Jews, 
including  the  Sanhedrim,  or  great  coun- 
cil of  the  nalion.  ^  Rulers  and  kings. 
Referring  to  Roman  officers.  U  For  a 
test imomi  against  them.  Rather  to  bear 
tcs>iniony  to  them  ;  or  to  be  witnesses 
before  them  of  the  truth.  This  was /or 
the  sake  of  Jesus,  or  because  they  were 
attached  to  him  ;  and  God  would  over- 
rule it  so  that  at  the  same  time  they 
should  bear  witness  to  the  rulers  of  the 
truth,  as  was  the  case  with  Peter  and 
John,  Acts  iv.;  wiih  Stephen,  Acts  vi. 
vii.  ;  and  with  Paul,  Acts  xxiii.  xxiv. 
24.  25. 

11.  Neither  do  ye  premeditate.  Do 
rot  think  beforehand,  ox  prepare  an  an- 
swer. You  know  not  what  the  accu- 
sations will  be  ;  and  God  will  furnish 
you  with  a  reply  that  shall  be  adapted 
to  the  occasion.  Ti  Not  ye  iliat  sprak, 
but  the  Holy  Ghost.  This  is  a  full  pro- 
Jnise  that  they  should  be  inspired,  and 
•consequently  their  defences  recorded  in 


the  Acts  of  the  Apostles,  are  the  words 
of  the  Holy  Ghost.  There  could  be  no 
more  e.'cplicit  promise  that  they  should 
be  imder  an  infallible  guidance  ;  and  we 
are  not  left  to  doubt  that  they  were 
taught  of  God.  At  the  same  time  this 
was  a  most  desirable  and  gracious  aid. 
They  were  illiterate,  unknown,  without 
power.  They  were  unfit  of  themselvea 
to  make  the  important  statements  of 
religion  which  were  requisite.  But  God 
gave  them  power,  and  they  spake  with 
a  wisdom,  fearlessness,  pungency,  and 
ability,  which  no  other  men  have  ever 
manifested — full  proof  that  these  illite- 
rate fishermen  were  under  the  influence 
of  the  Holy  Ghost. 

13.  Thebrother  shall  betray,  SoC.  The 
brother  shall  give  up  in  a  treacherous 
manner  his  brother  to  be  put  to  death 
on  account  of  his  attachment  to  Jesus. 
Through  fear,  in  the  hope  of  reward 
and  the  haired  of  the  gospel,  he  will 
overcome  all  the  natural  ties  of  brother- 
hood, and  give  up  his  own  kindred  to 
be  burnt  or  crucified.  Perhaps  nothing 
could  more  clearly  show  the  dreadful 
evil  of  those  times,  as  vvell  as  the  natu- 
ral opposition  of  the  heart  to  the  religion 
of  Christ. 

15.    On  (he  house-top.     Sec  MatU  It 
1—8. 


k.  1).  33.;j 


CHAPTER  XIll. 


399 


house,  neither  eHler  thoein,  to  take 
any  thinc^  out  ol"  his  house. 

16  And  let  him  that  is  in  tlie 
field  not  turn  back  again  for  to  take 
up  his  ofarnncnt. 

17  But  woe  to  them  that  are  with 
child,  and  to  them  that  give  suck 
in  those  days ! 

18  And  pray  ye  that  your  flight 
be  not  in  the  wintiir. 

19  For"  in  those  days  shall  be 
aflliction,  such  as  was  not  from  the 
beginning  of  the  creation  whicli 
God  created,  unto  this  time,  nei- 
ther shall  be. 

20  And  except  that  the  Lord 
had  shortened  thc^o  dffys,  no  flesh 
should  be  saved  :  but  for  the  elect's 
sake,  whom  he  hath  chosen,  he 
hath  shortened  the  days. 

21  And  then  if  any  man  shall  say 
to  you,  Lo,  *  here  is  Christ;  or, 
Lo,  he  is  there  ;  believe  him  not : 

22  For  false  Christs  and  false 
prophets  shall  rise,  and  shall  shew 
signs  and  wonders,  to  seduce,  if  it 
were  possible,  even  the  elect. 

23  But  '  take  ye  heed  :  behold, 
I  have  foretold  you  all  things. 

21   But  in  those  days,  after  that 

tribulation,  ''  the  sun  shall  be  dark- 

a  Da.  12.1.  Joel  2.2.      i  r,ii.  17.23.     c  2  Pe.3. 

17.     (/ Da.12.1.  Zep.  1.15-17.       e  Is.  i:!.  10.  2-1. 

20,23.  Jer.4.28.  2  Pe.3.10,12.    Re.0.12-14.   20. 

32.  Neither  the  Soit..  This  te.xt  has 
iilways  presented  serious  difhcultic.'!.  It 
has  been  asked,  if  Jesus  had  a  divine 
nature,  how  could  he  say  he  kr-cvv  not 
the  day  and  hour  of  a  future  event  ?  In 
reply,  it  has  been  said  that  the  passage 
was  wanting,  according  to  Ambrose,  in 
some  Greek  manuscripts.  But  it  is  now 
roinid  in  all,  and  there  can  be  little  doubt 
:hai  the  passage  is  genuine.  Others  have 
said  that  the  verb  rendered  "  knowelh," 
means  sometimes  to  make  known,  or  to 
reveal,  and  iliat  the  passage  means, 
"  thu  day  and  hour  none  makes  known, 
neiiiier  the  Angels,  nor  tlie  Son,  but 
the  Father."  It  is  true,  the  word  has 
sometimes  that  meaning,  as  in  1  Cor. 
ii.  2;  but  then  it  is  natural  to  ask  wh';re 
has  the  Father  made  it  known  ?  In 
what  place  did  he  reveal  it  ?     After  all. 


ened,  and  the  moon  shall  not  give 
her  light ; 

25  And  *  the  stars  of  heaven  shall 
fall,  and  the  powers  that  are  i.' 
heaven  shall  be  siiaken. 

26  And  f  then  shall  they  see  the 
Son  of  man  coming  in  the  clouds, 
with  great  power  and  glory. 

27  And  then  shall  he  send  hia 
angels,  and  shall  gather  together  his 
elect  from  the  four  winds,  from  the 
uttermost  part  of  the  earth,  to  the 
uttermost  part  of  heaven. 

28  Now  learn  a  parable  of  the 
fig-tree ;  When  her  branch  is  yet 
tender,  and  putteth  forth  leaves,  ye 
know  that  summer  is  near: 

29  So  ye  in  like  manner,  when 
ye  shall  see  these  things  come  to 
pass,  know  that  it  is  nigh,  even  at 
the  doors. 

30  Verily  I  say  unto  you,  that 
this  generation  shall  not  pass,  till 
all  these  things  be  done. 

31  Heaven  and  earth  shall  pasa 
away  :  but  ^  my  words  shall  not 
pass  away. 

32  But  of  that  day  and  (ha/  hour 
knoweth  no  man,  no,  not  the  an- 
gels which  are  in  heaven,  neither 
the  Son,  but  the  Father. 

11.  /Da.-.O-H.  .Matt. 10.27.  24.30.  C.14.G2. 
Ac.l.U.  1  Tli.4.1(5.  2  Th.1.7,10.  Re.1.7.  g  Is. 
40.8. 


the  passage  has  no  more  difficulty  than 
that  in  Luke  ii.  52,  where  it  is  said  that 
Jesus  increased  in  wisdom  and  stature. 
He  had  a  human  nature.  He  grew  aa 
a  man  in  knowledge.  As  a  luun.  his 
knowledge  must  be  finite,  for  t'ae  facul- 
ties of  the  human  soul  are  not  infinite. 
As  a  man.  he  often  spoke,  reasoned, 
inquired,  felt,  feared,  read,  learned,  ate. 
drank,  and  walked.  Wiiy  are  not  all 
these,  which  imply  that  he  was  a  man  ; 
that,  as  a  man,  he  was  not  infinite- 
why  are  not  these  as  difficult  as  the 
want  of  knowledge  respecting  the  par- 
ticular time  of  a  future  event,  especially 
when  that  time  luust  be  made  known 
by  (Jod,  and  when  he  chose  that  the 
man,  Christ  Jesus,  should  grow  and 
think,  and  speak  as  a  man  ? 
34.   Who  left  his  house.     The  worg 


400 


MARK. 


f  A.  D.  S3 


33  Take  "  ye  heed,  watch  and 
pray ;  for  ye  know  not  when  the 
lime  if. 

34  For  the  Son  of  man  is  as  a 
man  taking  a  far  journey,  who  left 
his  house,  and  gave  authority  to 
his  servants,  and  to  every  man  his 
work,  and  commanded  the  porter  lo 
watch. 

35  Watch  ye  therefore ;  for  ye 
know  not  when  the  master  of  the 
house  Cometh,  at  even,  or  at  mid- 
night, or  at  the  cock-crowing,  or  in 
the  morning ; 

36  Lest  coming  suddenly,  he 
find  you  sleeping.  * 

a  Matt.24.42.  25.13.  Lu. 12.40.  21.34.  Ro. 
13.11,12.    1  Th.5.6.  Re.16.15.       6  Matt. 25.5. 


house  often  means  family.  Our  Sa- 
viour here  represents  himself  as  going 
away,  leaving  his  household  the  Church, 
assigning  to  the  apostles,  and  all  his  ser- 
vants their  duty,  and  leaving  it  uncer- 
tain when  he  would  return.  As  his 
return  was  a  matterof  vast  consequence, 
and  as  the  affairs  of  his  kingdom  were 
intrusted  to  them,  just  as  the  affairs  of 
a  house  are  to  servants,  when  the  mas- 
ter is  absent:  so  it  was  of  vast  import- 
ance that  they  should  be  faithful  at  their 
post,  defend  the  house  from  danger, 
and  be  ready  for  his  return.  If  The 
porter.  The  door-keeper.  To  the  jani- 
tor or  door-keeper  was  intrusted,  par- 
ticularly, the  faithful  care  of  the  house, 
whose  duty  it  was  to  attend  faithfully 
on  those  who  came,  and  those  who  left 
the  house. 

35.  Watch  ye.  Be  diligent,  faithful, 
and  waiting  for  the  return  of  your  Lord 
who  will  come  at  an  unexpected  hour. 
IT  Master  of  the  house.  Denoting  here 
ihe  Lord  Jesus.  ^  At  even,  (•r  at  mid- 
night, or,  &c.  This  refers  to  the  four 
divisions  into  which  the  Jews  divided 
the  night. 

36.  Find  you  sleeping.  Inattentive 
to  your  post,  neglecting  your  duty,  and 
unprepared  for  iiis  coming. 

37.  All,  Watch.  This  command  was 
proper,  not  only  for  those  who  were 
e.xpecting  the  calamities  that  were  soon 
to  come  upon  the  Jews,  but  for  all  wlio 
are  soon  to  die,  and  to  go  to  the  judg- 
ment. We  know  not  the  thne  of  our 
death.     We  know  not    how  soon  wo 


37  And  what  I  say  unto  you,  1 
say  unto  all,  Watch. "= 

CHAPTER  XIV. 

AFTER  two  days  was  the  feast 
of  the  passover,  and  of  unleav- 
ened bread  :  and  the  chief  priests 
and  the  scribes  sought  how  they 
might  take  him  by  craft  and  put 
him  to  death. 

2  But  they  said.  Not  on  the  feast- 
Jay,  lest  there  be  an  uproar  of  the 
people. 

3  And  ''  being  in  Bethany,  in  the 
house  of  Simon  the  leper,  as  he  sat 
at  meat,  there  came  a  woman  hav- 
ing  an   alabaster-box   of    ointment 

c  ver.33.35.    t?  Matt.26.C,&c.  Lu.7.37.  Jno. 
12.1,&c. 


shall  be  called  to  the  judgment.  The 
Son  of  man  may  come  at  any  moment, 
and  we  should,  therefore,  be  ready,  if 
we  are  his  friends,  if  we  have  been  re 
newed  and  pardoned,  if  we  have  repent- 
ed of  our  sins,  and  have  beheved  on 
him,  and  are  leading  a  holy  hfe — we  are 
ready.  If  not,  we  are  unprepared,  and 
soon,  probably  while  we  are  not  ex 
pecting  it,  the  cold  hand  of  death  will 
be  laid  on  us,  and  we  shall  be  hurried 
to  the  place  where  is  weeping,  and 
waiUng,  and  gnashing  of  teeth.  O  how 
important  it  is  to  be  ready,  and  to  es- 
cape the  awful  sufferings  of  an  eteknai 
hell! 

CHAPTER  XIV. 

1 — n.  See  this  passage  explained  in 
Matt.  xxvi.  1— 16. 

I.  And  of  unleavened  bread.  So 
called  because  that  at  that  feast  no 
other  bread  was  used  but  that  which 
had  been  made  without  leaven  or  yeast. 
^1  By  craft.  By  subtilly  (Matt.);  that 
is,  by  some  secret  plan  that  would  se- 
cure possession  of  him  without  exciting 
the  opposition  of  the  people. 

3.  Ointment.  This  word  does  not 
convey  quite  the  proper  meaning.  This 
was  a  perfume  :  it  was  used  only  to  give 
a  pleasant  odor,  and  was  liquid.  1i  Of 
spihejiard.  The  nard  from  which  this 
perfume  was  made,  is  a  plant  of  the 
East  Indies,  with  a  small  slender  stalk, 
and  a  heavy,  thick  root.  The  best 
perfume  is  obtained  from  the  root, 
though  the  stalk  and  fruit  are  UEcd  for 


A-  D.  33.J 


CHAPTER  XIV. 


401 


of'  spikenard,  very  precious;  and 
slie  brake  the  box,  and  poured  it  on 
his  head. 

4  And  there  were  some  that  had 
indignation  within  themselves,  and 
said.  Why  was  this  waste  of  the 
ointment  made  1 

5  For  it  might  have  been  sold 
for  more  than  three  hundred  ^  pence, 
3nd  have  been  given  to  the  poor. 
And  they  murmured  against  her. 

6  And  Jesus  said,  Let  her  alone* 
why  trouble  ye  her?  She  hath 
wrought  a  good  work  on  me. 

7  For  "  ye  have  the  poor  with 
you  always,  and  whensoever  ye 
will  ye  may  do  them  good  :  but  me 
ye  have  not  always. 

8  She  hath  done  what  she  could  : 
she  is  come  aforehand  to  anoint  my 
body  to  the  burying. 

9  Verily  I  say  unto  you,  Where- 
soever this  gospel  shall  be  preached 
throughout   the  whole    world,    this 

•  or,  pure  nard ;  nr,  liquid  nard.  2  See 
Matt.l8.2S.  a  De. 15.11.  4  Mall.2G.14,&c. 
Lu.2i.3,&c. 


that  purpose.  ^  And  she  brake  the  box. 
This  may  mean  no  more  than  that  she 
broke  the  seal  of  the  box,  so  that  it 
could  be  poured  out.  Boxes  of  per- 
fumes are  often  sealed,  or  made  fast 
with  wax,  to  prevent  the  perfume 
from  escaping.  It  was  not  likely  that 
she  would  break  the  box  itself  when  it 
was  unnecessary  ;  and  when  the  un- 
guent, being  liquid,  would  have  lieen 
wasted,  when  it  was  very  precious. 
Nor  from  a  broken  box  or  phial,  could 
she  easily  have  poured  it  on  his  head. 

5.  Three  hundred  pence.  About  §41 
40  cts. 

8.  She  hath  done  what  she  could  She 
has  showed  the  highest  attachn^ent  in 
her  power ;  and  it  was,  as  it  is  now,  a 
sufficient  argument  against  there  being 
»ny  real  waste,  that  it  was  done  for  the 
honor  of  Christ. 

12—16.  See  Matt.  xxvi.  17—19. 

12.  TTiei/  killed  the  pas.<iover.  The 
paschal  lamb,  which  was  slain  in  keep- 
ing the  passover.  If  Go  and  prepare. 
Go  and  prepare  a  lamb,  have  it  roasted, 
and  properly  prepared  with  the  usual 
34* 


also  that   she   hath    done  shall   be 
spoken  of  for  a  memorial  of  her. 

10  And  *  Judas  Iscariot,  one  of 
the  twelve,  went  unto  the  chief 
priests,  to  betra}^  '  him  unto  them. 

11  And  when  they  heard  it,  they 
were  glad,  and  promised  to  give 
him  ''  money.  And  he  sought  how 
he  might  conveniently  betray  him. 

12  And  the  first  day  of  '  unleav- 
ened bread,  when  they  ^  killed  the 
passover,  his  disciples  said  unto 
him.  Where  wilt  thou  that  we  go 
and  prepare,  that  thou  mayst  eat  the 
passover  ■? 

13  And  he  sendeth  forth  two  of 
his  disciples,  and  saith  unto  them, 
Go  ^  ye  into  the  city,  and  there  shall 
meet  you  a  man  bearing  a  pitcher 
of  water:  follow  him. 

14  And  wheresoever  he  shall  go 
in,  say  ye  to  the  good  man  of  the 
house,  The  Master  ^  saith.  Where 
is  the  guest-chamber,  where  I  shall 

c  Jiio.13.2.  d  1  Ki.21.20.  Pr.I.lO-lG.  e  Ex. 
12.8,&c.  3  or,  sacrificed,  /c]  1.2,3.  He.4.13 
£-Jno.ll.28.  13.13. 


things  to  eat  with  it.  IT  The  city.  The 
city  of  Jerusalem.  They  were  now  in 
Bethany,  about  two  miles  from  the 
city.  IT  A  ma?i  bearl^s  a  pitcher  of  wa- 
ter. This  could  have  ^cen  known  only 
by  the  infinite  knowledge  of  Christ. 
Such  a  thing  could  not  have  been  con- 
jectured, nor  was  there  any  concert  be- 
tween him  and  the  man,  that  at  that 
time  he  should  be  in  a  particular  place 
to  meet  them,  for  the  disciples  them- 
selves proposed  the  inquiry.  If  Jesus 
knew  a  circumstance  like  that,  then  he, 
in  the  same  way,  must  have  known  ali 
things.  Then  he  sees  all  the  actions  of 
man;  hears  every  word,  and  marks 
every  thought.  Then  the  righteous  are 
under  his  care,  and  the  wicked,  much 
as  they  may  wish  to  be  unseen,  cannot 
escape  the  notice  of  his  eye. 

14.  The  good  man  of  the  house.  This 
signifies  simply  the  master  of  the  house. 
The  original  word  expresses  noihing 
respecting  his  character,  whether  it  was 
good  or  bad.  If  The  gue.st-chnmber.  A 
chamber  for  guests  or  riend9-;--ati  un- 
occupied room. 


402  MARK. 


LA.  D.  33 


eat  ■  tie  passover  with   my  disci- 
ples'! 

15  And  lie  will  shew  you  a  large 
■ipper  room  furnished  and  prepared: 
diore  make  ready  for  us. 

16  And  his  disciples  went  forth, 
and  came  into  the  cily,  and  found  * 
as  he  had  said  unto  them  :  and  they 
jnade  ready  the  passover. 

17  And  in  the  evening  he  cometh 
jvith  the  twelve. 

18  And  as  they  sat  and  did  eat, 
Jesus  said.  Verily  1  say  unto  you. 
One  of  you  which  eateth  '  with  me 
shall  hetray  me. 

19  And  they  began  to  be  sorrow- 
ful, and  to  say  unto  him  one  by 
one.  Is  nil  and  another  said,  Is 
it  II 

20  And  he  answered  and  said 
unto  them,  It  is  ont>  of  the  twelve, 
that  dippeth  with  me  in  the  dish. 

•21  The  Son  of  man  indeed  go- 
elh,  as  it  is  written  of  him :  but 
woe  to  that  man  by  whom  the  Son 
of  man  is  betrayed  !  good  ''  were  it 
for  that  man  if  he  had  never^been 
born. 

22  And  '  as  they  did  eat,  Jesus 
took  bread,  and  blessed,  and  brake 
u,  and  gave  to  them,  and  said.  Take, 
•  eat ;  this  is  m"  body. 

23  And  he  took  the  cup;  and 
when  he  had  given  thanks,  he  gave 
it  to  them  :  and  they  all  drank  of  it. 

24  And  he  said  unto  them,  This 
F  is  my  blood  of  the  new  testament, 
which  is  shed  for  many. 

25  Verily  I  say  unto  you,  I  will 
drink  no  more  of  the  fruit  of  the 

a  Re.3.2n.  6Jno.lG.4.  c  Ps.41.9.  55.13,14. 
li  .Matt.  13.6,7.  c  IVIatt.26.2(),&c.  Lu.2-2.19. 
1  Cor.ll.23,&c.  /Jiio.6.48-53.  ^  1  Cor.lO. 
10.  Jiio.6.53.     A  Joel  3.18.   Am.9.13,14. 


15.  A  lar^e  upper  room.  The  word 
nsed  here  denotes  the  upper  room  de- 
voted to  purposes  of  praver,  repose,  and 
often  of  eaiins-  ^ce.  Note.  Matt.  ix. 
1 — S.  ^' Furmxhed  and  prepared.  Lite- 
rally spread  and  rradi/.  Spread  with  a 
'"ar])ot,  or  with  couches,  such  as  were 
B8cd  in  bating.    See  Not  e,  Matt,  xxiii.  6. 


vine,  until  that  day  that  I  drink  it 
''new  in  the  kingdom  of  God. 

26  And  when  they  had  sung  an 
'  hymn,  they  went  out  into  the 
Mount  of  Olives. 

27  And  Jesus  saith  unto  them, 
All  ye  shall  be  offended  because  of 
me  this  night:  for  it  is  written,  '  I 
will  smite  the  shepherd,  and  the 
sheep  shall  be  scattered. 

28  But-*  after  that  I  am  risen,  I 
will  go  before  you  into  Galilee. 

29  But  *  Peter  said  unto  him.  Al- 
though all  shall  be  offended,  ytt 
will  not  I. 

30  And  Jesus  saith  unto  him, 
Verily  I  say  unto  thee.  That  this 
day,  even  in  this  night,  before  the 
cock  crow  twice,  thou  shall  deny 
me  thrice. 

81  But  he  spake  the  more  ve- 
hemently. If  I  should  die  with  thee, 
I  will  not  deny  thee  in  any  wise. 
Likewise  also  said  they  all. 

32  And  '  they  came  to  a  place 
which  was  named  Gethsemane;  and 
he  saith  to  his  disciples.  Sit  ye  here, 
while  I  shall  pray. 

33  And  he  taketh  with  him  Pe- 
ter and  James  and  John,  and  began 
to  be  sore  amazed,  and  to  be  very 
heavy  ; 

34  And  saith  unto  them,  My" 
soul  is  exceeding  sorrowful  unto 
death  :   tarry  ye  here,  and  watch. 

35  And  he  went  forward  a  little, 
and  fell  on  the  ground,  and  prayed 
"  that,  if  it  were  possible,  the  hour 
might  pass  from  him. 

36  And  he  said,  "  Abba,  Father, 

1  or,  psalm,     i  Zee. 13.7.    j  c.lfi.7.  k  Malt 

2fi.33,34.  Li).22..33,34.  Jiio.I3.37,.38.  i  Matt. 

2ri.3r.,&c.  Lii.22.39,&c.  Jno.l8.li.c.  «  J;io. 
12.27.     n  He.5.7.    o  Uo.a.lo.  Ga.4.6. 

17 — 31.  See  the  passage  explained  in 
Matt.  x.wi.  20—3.''). 

31.  Blore  vehemently.  More  earnestly, 
more  confidentlv. 

32 — 42.  See  Notes  on  Matt.  xxvi.  .% 
—46. 

36.  Abln.  This  word  denotes /a^A«7. 
It  is  a  Syriac  word,  and  is  used  by  our 


4..  D  33.J 


CHAPTER  XIV. 


403 


all  tliingjs  are  possible  unto  thee; 
lake  away  this  cup  from  me:  never- 
theless "  not  what  I  will,  but  what 
thou  wilt. 

37  And  he  cometh,  and  findeth 
them  sleepinjr,  and  saitli  unto  Peter, 
Simon,  steepest  thou  ?  couldst  not 
thou  watch  one  hour? 

38  Watch  ye,  and  pray,  lest  ye 
enter  into  temptation:  The  ''  spirit 
truly  is  ready,  but  the  flesh  is  weak. 

39  And  again  he  went  away,  and 
prayed,  and  spake  the  same  words. 

40  And  when  he  returned,  he 
found  them  asleep  ajjain,  (for  their 
eyes  were  heavy,)  neither  wist  they 
what  to  answer  him. 

41  And  he  cometh  the  third  time, 
and  saith  unto  them,  Sleep  on  now, 
and  take  your  rest:  it  is  enouirh, 
the  '  hour  is  come :  behold,  the  Son 
of  man  is  betrayed  into  the  hands 
of  sinners. 

42  Rise  up,  let  us  go ;  lo,  he  that 
betrayeth  me  is  at  hand. 

43  And  '^  immediately,  while  he 
yet  spake,  cometh  Judas,  one  of  the 
twelve,  and  with  him  a  great  multi- 
tude '  with  swords  and  staves,  from 

a  Pr.40.8.  Jnn.4.34.  5.30.  G.38,39.  18.11.  Ph. 
2.8.  i  Ro.7. 18-25.  Ga.5.17.  c  Jiin.7.:)0.  8.2U. 
13.1.  d  .■Vl;iU.20.47.  r.ii.22.47,&c.  Jiio.18.3, 
&c.     ePs.3.1,2.    /Ps.2.2. 


Saviour  as  a  word  denoting  filial  affec- 
tion and  tenderness.    See  Rom.  viii.  15. 

40.  Neither  toist  theij,  &c.  Neither 
linevo  they.  They  were  so  conscious  of 
the  impropriety  of  sleeping  at  that  time, 
that  they  could  not  find  any  answer  to 
give  to  the  inquiry  why  they  had  done  it. 

41.  Il  is  enough.  There  has  been 
much  difficulty  m  dctermuiiug  the 
meaning  of  this  phrase.  Campbell 
traurlaies  it,  "all  is  over,"  i.  e.,  the 
time  when  you  could  have  been  of  ser- 
vice to  me  is  gone  by.  They  might 
nave  aided  him  by  watching  for  him 
when  they  were  sleeping ;  but  now 
the  time  was  past,  and  he  was  already, 
as  it  were,  in  the  hands  of  his  enemies. 
It  is  not  iin;.>ro!;ahle,  however,  that  af- 
ter his  agjny  some  time  elapsed  before 
Judas  came.  He  had  required  them  to 
watch,  i.  c,  to  keep  awake  during  that 


the  chief  priests  f  and  the  scribes 
and  the  elders. 

44  And  he  that  betrayed  him 
had  given  them  a  token,  saying. 
Whomsoever  I  shall  kiss,  ^  that 
same  is  he  :  take  him,  and  lead  him 
away  safely. 

45  And  as  soon  as  he  was  come, 
he  goeth  straightway  to  him,  and 
saith,  Master,  *  master ;  and  kissed 
him. 

46  And  they  laid  their  hands  on 
him,  and  took  him. 

47  And  one  of  them  that  stood 
by  drew  a  sword,  and  smote  a  ser- 
vant of  the  high  priest,  and  cut  off 
his  ear. 

48  And  Jesus  answered  and  said 
unto  them.  Are  ye  coiTie  out,  as 
against  a  thief,  with  swords  and 
with  staves  to  take  me? 

49  I  was  daily  with  you  in  the 
temple,  teaching,  and  ye  took  me 
not:  but  the  scriptures  '  must  be 
fulfilled. 

50  And  ■'  they  all  forsook  him 
and  fied. 

51  And  there  followed  him  a  cer 
tain    young    man,    having   a   linen 

/r2Sa.20.0.  Ps.55.21.  Pr.27.6.  A  Lu.C.46. 
i  Ps.^2.  ls.53.  Lu.24.44.  j  Ps.8S.8.  Is.G3.3. 
VL'r.27. 


season  of  agony.  After  that,  they 
might  have  been  suffered  to  sleep, 
while  Jesus  watched  alone.  As  he 
saw  Judas  approach,  he  probably  rous- 
ed them,  saying,  It  is  sufficient  —  as 
much  repose  has  been  taken  as  is  al- 
lowable— the  enemy  is  near,  and  the 
Son  of  man  is  about  to  b«  betrayed. 

43 — 32.  See  Matt.  x.wi.  47 — 57. 

45.  Master,  master.  As  if  expressing 
great  joy  thai  he  had  found  him  again. 

51.  A  certain  young  man.  Who  this 
was,  we  have  no  means  of  determining. 
That  he  was  not  one  of  the  Apostles  la 
clear.  It  is  probable  that  he  wasof  ono 
of  the  neighboring  villages  or  houses, 
and  was  roused  from  sleep  by  the  noiso 
made  by  the  rabble,  and  came  to  see 
what  was  doing;  nor  is  it  known  why 
this  circumstance  is  recorded  by  Mark, 
It  is  omitted  by  all  the  other  Evange- 


104 


cloth  cast  about  his  naked  body , 
and  the  young  men  laid  hold  on 
him  : 

52  And  he  left  »  the  linen  cloth, 
and  fled  from  them  naked. 

53  And  *  they  led  Jesus  away  to 
the  hi^h  priest :  and  with  him  were 
assembled  all  the  chief  priests  and 
ihe  elders  and  the  scribes. 

54  And  Peter  followed  him  afar 
oT,  even  into  the  palace  of  the  high 
priest:  and  he  sat  with  the  ser- 
vants, and  warmed  himself  at  the 
fire. 

55  And  the  chief  priests  and  all 
the  council  sought  for  witness 
against  Jesus  to  put  him  to  death  ; 
and  found  none. 

56  For  '  many  bare  false  witness 
against  him,  but  their  witness  agreed 
not  together. 

57  And  there  arose  certain,  and 
bare  false  witness  against  him,  say- 
ing, 

58  We  heard  him  say,  I  will  '' 
destroy  this  temple  that  is  made 
with  hands,  and  within  three  days 
I  will  build  another  made  without 
hands. 

59  But  neither  so  did  their  wit- 
ness agree  together. 

60  And  the  high  priest  stood  up 
in  the  midst,  and  asked  Jesus, 
saying,  Answerest  thou  nothing  ] 
What  is  it  which  these  witness 
against  thee  ]  • 

61  But /he  held  his  peace,  and 
answered  nothing.     Again  the  high 

ac.t3.10.  J  Matt.26.57,&c.  Lu.22.54,&c. 
Jno.l8.13,&c.  c  Ps.35.11.  d  c.]5.2a.  Jno.2. 
I'.i.  e  Matt.2G.62,&c.  /Ps.39.9.  Is.53.7.  1  Pe. 
2.23. 

lists.  It  may  have  been  recorded  to 
show  that  the  conspirators  had  instruc- 
tions to  take  the  apostles,  as  well  as 
Jesus ;  and  supposing  him  to  be  one  of 
.hem,  they  laid  hold  of  him  to  take  hnn 
before  the  high  priest.  If  A  linim  cloth 
vast  ahout  his  naked  body.  He  was 
roused  from  sleep,  and  probably  threw 
around  him  what  was  most  convenient. 
They  slept  in  hnen  bedclothes  com- 
monly, and  he  seized  a  part  of  the 


MARK.  [A.  D.  33 

priest  asked  him,  and  said  nnt« 
him.  Art  thou  the  Christ,  the  Son 
of  the  Blessed  ? 

62  And  Jesus  said,  I  am  •  and  * 
ye  shall  see  the  Son  of  man  sitting 
on  the  right  hand  of  power,  and 
coming  in  the  clouds  of  heaven. 

63  Then  the  high  priest  rent  * 
his  clothes,  and  saith.  What  need 
we  any  further  witnesses'! 

64  Ye  have  heard  the  blasphe- 
my: what  think  ye  1  And  they 
all  condemned  him  to  he  guilty  of 
death. 

65  And  some  began  to  spit '  on 
him,  and  to  cover  his  face,  and  to 
buffet  him,  and  to  say  unto  him. 
Prophesy :  and  the  servants  did 
strike  him  with  the  palms  of  theii 
hands. 

66  And  J  as  Peter  was  beneath 
in  the  palace,  there  cometh  one  of 
the  maids  of  the  high  priest. 

67  And  when  she  saw  Petei 
warming  himself,  she  looked  upon 
him,  and  said.  And  thou  also  wast 
with  Jesus  of  Nazareth. 

68  But  he  denied,  *  saying,  1 
know  not,  neither  understand  1 
what  thou  sayest.  And  he  wen* 
out  into  the  porch ;  and  the  cock 
crew. 

69  And  a  maid  saw  him  again, 
and  began  to  say  to  them  that  stood 
by.  This  is  one  of  them. 

70  And  he  denied  it  again.  Ann 
a  little  after,  they  that  stood  by  said 
again  to  Peter,  Surely  thou  art  oru. 

g  Da.7.]3.  Matt.24.".0.  20.04.  Lu.22.G9.  Re 
1.7.  h  Is.37.1.  i  Is.50.6.  c.15.10.  j  Matt.26. 
C9,&c.  Lu.22.55,&c.  Jno.]8.10,&c.  fc  2  Ti.2 
12,13. 


clothes,  and  hastily  threw  it  round  him. 
IT  The  young  men.  The  Roman  sol 
diers.  They  were  called  young  men 
because  they  were  made  up  chiefly  of 
youth  originally.  This  was  a  Jewish 
mode  of  speaking.  See  Gen.  xiv.  24. 
3  Sam.  ii.  14.  Tsa  xiii.  18.  '^  Laid 
hold  on  him.  Supposing  him  to  Oe  one 
of  the  apostles. 

53—72.  See  ihis    fully  explain*^   ve 
Matt,  x-xvi.  57—75. 


A.  D.  33.J 

of  them ;  for  thou  art  a  Galilean,  " 
and  thy  speech  aj^reeth  thereto. 

71  But  ho  began  to  curse  and  to 
swear,  a<tying,  I  know  not  this  man 
of  whom  ye  speak. 

72  And  the  second  time  tiie  cock 
crew.  And  Peter  called  to  mind 
Ihe  word  that  Jesus  said  unto  him, 
Before  the  cock  crow  twice  tliou 
shall  deny  me  thrice.  And  when 
'  he  thousiht  thereon,  he  wept.  '' 

CHAPTER  XV. 

AND  straightway  in  the  morning 
the  chief  priests  held  a  con- 
sultation '  with  the  eiders  and  scribes 
and  the  whole  council,  and  bound 
Jesus,  and  carried  hij7i  away,  and 
delivered  hiin  to  Pilate. 

2  And  Pilate  asked  him,  Art  thou 
the  King  of  the  Jews  ]  And  he, 
answering,  said  unto  him.  Thou 
sayest  it. 

3  And  the  chief  pritsts  accused 
him  of  many  things :  but  he  an- 
swered nothing. 

4  And  Pilate  asked  him  again, 
saying,  Answerest  thou  nothing  1 
behold  how  many  things  they  wit- 
ness against  thee. 

5  But  "*  Jesus  yet  answerod  no- 
thing; so  that  Pilate  marvelltd. 

G  Now  '  at  that  feast  he  released 
unto  them  one  prisoner,  whomso- 
ever they  desired. 

7  And  there  was  one  named 
Barabbas,  which  lay  bound  -with 
them  that  had  made  insurrection 
with  him,  who  had  committed  mur- 
der in  the  insurrection. 

8  And  the  multitude,  crying  aloud, 

a  Ac. 2. 7.  '  or,  he  wept  abundantly :  or,  he 
beiran  to  weep.  A2Cor7.1U.  c  Ps.2.'2.  Matt. 
27.1,&;c.  Lii.-23.1,&c-  Jno.l8.23,&.c.  Ac.3.13. 
4.2(3.  d  ls.53.7.  Jiio.19.9.  e  Matt.27.15.  J.u. 
43.17.  Jiio.  18.39. 

CHAPTER  XV. 

See  ll\''.  principal  events  in  tills  chap- 
ter explained  in  Matt.  x.\vii. 

IG.  Called  Pretorium.  The  hall  of 
the  prcEtor,  or  Roman  governor,  when- 
h(!  fat  to  fidminister  justice.  ir  IFAo/i 
band.     See  Note   on   Matt,    xxvii.  27 

17.  Wilih  purple.  Matthewsa 's  e/tiT. 


CHAPTER  XV. 


405 


began  to  desire  him  to  do  as  he  had 
ever  done  unto  them. 

9  But  Pilate  answered  them,  say- 
ing. Will  ye  that  I  release  unto  you 
the  King  of  the  Jews'? 

10  (For  he  knew  that  the  chief 
priests  had  delivered  him  for  envy  J) 

11  But  the  chief  priests  moved 
the  people,  that  he  should  rather  re- 
lease s  Barabbas  unto  them. 

12  And  Pilate  answered,  and  said 
•again  unto  them.  What  will  ye  then 
that  I  shall  do  unto  him  whom  ye 
call  the  King  *  of  the  Jews'? 

13  And  they  cried  out  again, 
Crucify  him. 

14  Then  Pilate  said  unto  them, 
Why,  what  evil  '  hath  he  done ' 
And  they  cried  out  the  more  exceed- 
ingly. Crucify  him. 

15  And  so  Pilate,  willing  to  con- 
tent tiie  people,  released  Barabbas 
unto  tiiem,  and  delivered  Jesus, 
when  he  had  scourged  him,  to  be 
crucified. 

16  And  •*  the  soldiers  led  him 
away  into  the  hall  called  Pretorium ; 
and  they  call  together  the  whole 
band. 

17  And  they  clothed  him  with 
purple,  and  platted  a  crown  of 
thorns,  and  put  it  about  his  head; 

18  And  began  to  salute  him, 
Hail,  King  of  the  Jews  ! 

I'J  And  they  smote  him  on  the 
head  with  a  reed,  and  did  spit  *  up- 
on him,  and,  bowing  their  knees, 
worshipped  hina. 

20  And  when  they  had  mocked 
'  him,  they  took  off  the  purple  from 
/Pr.27.4.  Ec.4.4.  Ac.]3.45.  Tit.3.3.  g- Ac. 
.3.14  A  Ps.2.6.  Je.23.5.  Ac  5.31.  i  Is.5.).9. 
7  Matt.27.27.  Jno.18.28,33.  19.9.  ftc.14.65. 
/  Job  13.9.  Ps.-35.1(3.  Matl.20.19.  c.10.31.  Lu 
22.63.  2;<.H,36. 

let.  See  Note  on  Matt,  xxvii.  3*S. 
ir  AboiM  liis  head.  In  the  form  of  a 
garland,  or  diadem.  The  whole  head 
was  not  covered,  but  it  was  placed  in  a 
circle  round  ihe  temples. 

]^t.  IVorsliipped  liim.  Mocked  him 
with  the  appeara7ice  of  homage.  Ths 
v.'ord  worsfiip  here  denotes  only  the  rn 


106 


MARK. 


[A.  D.  33. 


him,  am]  put  his  own  clothes  on 
hiin.  and  led  him  out  to  crucify  him. 

21  And  ihcy  compel  one  Simon 
a  Cyreiiian,  who  passed  by,  coming 
out  of  the  country,  the  father  of 
Alexander  and  Rufus,  to  bear  his 
3ros3. 

22  And  "  they  bring  him  unto  the 
place  Golgotha,  which  is,  being  in- 
terpreted. The  place  of  a  scull. 

a  .\latl.27.33,&c.  Lu.23.33,&c.   Jiio.l9.17,&;c. 

spcct  and  honor  done  to  princes  and 
kings.  It  does  not  refer  to  any  reli- 
irious  homage.  They  regarded  him  as 
foolishly  and  madly  claiming  to  be  a 
kintr — not  as  claiming  to  be  divine. 

23.  ^Vine  mingled,  &c.  Matthew 
says  vinegar.  It  was  probably  nine 
soured,  so  that  it  might  be  called  either. 
This  was  the  common  drink  of  the 
Roman  soldiers.  If  Myrrh.  See  Notes 
on  Matt,  x.xvii.  34. 

25.  And  il  was  the  third  hour,  &c. 
In  John  .\i.x.  14.,  if  is  said  "  and  it  w^as 
the  preparation  of  the  Passover,  and 
about  the  sixth  hour,"  &c.  Much  dif- 
ficulty has  been  felt  in  reconciling  these 
passages  ;  and  infidels  have  usually  ad- 
duced them  to  prove  that  the  Evange- 
lists have  contradicted  themselves. — In 
re'^inciling  them  the  following  remarks 
niHy  perhaps  make  the  matter  clear. 
(1.)  The  Jews  divided  both  the  night 
and  the  day  into  four  equal  parts  of  three 
hours  each.  See  Note,  Matt.  xiv.  25. 
The  first  division  of  the  day  commenced 
at  SIX  o'clock  in  the  morning,  and  ended 
at  nine  ;  the  second  commenced  at  nine 
and  ended  at  twelve,  &c.  7'he  third 
hour  mentioned  by  Mark  would  there- 
fore correspond  with  our  nine  o'clock  ; 
the  sixth  hour  mentioned  by  John, 
would  correspond  with  our  twelve,  or 
noon.  (2.)  Mark  professes  to  give  the 
time  accurately  ;  John  does  noi.  He 
says  "it  was  about  the  sixth  hour," 
without  affirming  that  this  was  exactly 
the  time.  (3.)  A  mistake  in  numbers 
is  easily  made  ;  and  if  it  should  be  ad- 
mitted that  such  an  error  had  crept  into 
the  text  here,  it  would  be  nothing  more 
than  has  occurred  in  many  ancient 
writings.  It  has  been  proved  moreover, 
that  it  was  common  not  to  write  the 
words  indicating  numbers  at  length,  but 
lo  use  letters.  The  Greeks  designated 
ounibeis  by  the  letters  of  the  alphabet; 


23  And  they  gave  him  to  drinK 
wine  mingled  with  myrrh  :  but  he 
received  it  not. 

24  And  when  they  had  crucified 
him,  they  *  parted  his  garments, 
casting  lots  upon  them,  what  everj 
man  should  take. 

25  And  it  was  the  third  hour , 
and  they  crucified  him. 


and  this  mode  of  computation  is  found 
in  ancient  manuscripts.  For  example, 
the  Cambridge  1\IS.  of  the  New  Testa- 
ment has  in  this  very  place  in  Mark 
not  the  word  third  written  at  length, 
but  the  letter  y  Gamma,  the  usual  no- 
tation for  third.  Now  it  is  well  knowii 
that  it  would  be  easy  to  mistake  this 
for  the  mark  denoting  six,  j.  All  error 
of  this  kind  in  an  early  MS.  might  be 
extensively  prcpagated,  and  might  have 
led  to  the  present  reading  of  the  text. 
Such  an  error  is  actually  known  to  ex- 
ist in  the  "  Chronicon"  of  Paschal, 
where  Otho  is  said  to  have  reigned  $ 
six  months  ;  whereas  it  is  knowm  that 
he  reigned  but  three,  and  in  this  place 
therefore  the  y,  three,  was  misiaker. 
for  s,  six.  (4.)  There  is  some  external 
authority  for  reading  "third"  in  John 
xix.  14.  The  Cambridge  MS.  has  thi.s 
reading.  Nonnus,  who  lived  in  tho 
fifth  century,  says  that  this  was  the  true 
reading.  i^Wetstein.)  Peter  of  Alex- 
andria, in  a  fragment  concerning  the 
Passover,  as  quoted  by  Usher,  says, 
"  It  was  the  preparation  of  the  Pass- 
over, and  about  the  third  hour,  as,"  he 
adds,  "  the  most  accurate  copies  of  the 
Bible  have  it ;  and  this  vi-as  the  hand- 
writing of  the  Evangelist  (John)  which 
is  kept,  by  the  grace  of  God,  in  his  most 
holy  chm-ch  at  Ephesus."  {Mill.)  It 
is  to  be  admitted,  however,  that  no 
great  reliance  is  to  be  placed  on  this  ac- 
count. That  a  mistake  might  have 
occurred  in  the  early  MSS.  is  not  im- 
probable. No  man  can  prove  that  il 
did  not  so  occur,  and  as  long  as  this 
cannot  be  proved,  the  passages  should 
not  be  adduced  as  conclusive  proof  of 
contradiction. 

After  all,  perhaps  the  whole  difficulty 
may  be  removed  by  the  following  state- 
ments. (1.)  Calvary  was  without  th« 
walls  of  Jerusalem.     It  was  a  coiP«ider- 


A..  D.  33.J 

26  And  the  superscription  of  his 
Bccusaiioii  was  written  over,  THE 
KlNCi  OF  THE  JEWS. 

•27  And  with  hiiu  they  crucify 
two  thieves  ;  the  one  on  his  right 
hand,  and  the  other  on  his  left. 


CHAPTER  KV. 


40'J 


thle  distance  from  the  place  where  Je- 
9115  was  tried  a"rid  condemned.  Some 
■i:ne — more  or  less — would  be  occupied 
in  g'ling  tht^re,  and  in  the  preparatory 
measures  for  crucifying  him.  (2.)  It  is 
not  necessary  to  understand  Mark  as 
saying  that  it  was  precisely  nine  o'clock, 
according  to  our  e.Kjjression.  VVitii 
the  Jews,  it  was  six.  until  seven  ;  ii 
was  the  third  hour  until  the  fourth 
commenced;  it  was  the  ninth  until  it 
was  the  tenth.  They  included  in  the 
tfiird  hour  the  whole  time  from  the 
third  to  the  fourth.  The  same  mode 
they  adopted  in  regard  to  their  days. 
See  Note,  Matt.  .\ii.  40.  (3.)  It  is  not 
unduly  pressing  the  matter  to  suppose 
that  Mark  spoke  of  the  time  when 
the  process  lor  crucifi.xion  commenced  ; 
i.  e.,  when  he  was  condemned;  when 
they  entered  upon  it ;  when  they  made 
the  preparation.  Between  that,  and 
the  time  when  he  was  taken  out  of 
Jerusalem  to  mount  Calvary,  and  when 
he  was  actually  nailed  to  the  tree,  there 
13  no  improbability  in  supposing  that 
there  might  have  been  an  interval  of 
more  than  an  hour.  Indeed,  the  pre- 
sumption is  that  considerably  more  time 
than  that  would  elapse.  (4.)  John  does 
not  profess,  as  has  been  remarked,  to 
be  strictly  accurate.  He  says  '"  it  was 
about  the  si.xth  hour,"  &c.  (5.)  Now 
supijose  that  John  meanWo  indicate  the 
time  when  he  was  actually  suspended 
on  the  cross  ;  that  he  spoke  of  the  cru- 
cifixion denoting  the  act  of  suspension, 
as  it  struck  him,  and  there  is  no  diffi- 
culty. Any  other  two  men — any  wit- 
nesses might  give  just  such  an  account 
now.  One  man  would  speak  ot  the 
time  when  the  process  for  an  execution 
commenced,  anotherperhapsof  the  very 
act  of  the  execution,  aud  would  both 
speak  of  it  in  general  terms  and  say  that 
a  man  was  executed  at  such  a  time. 
And  the  circumstantial  variation  would 
prove  tliat  there  was  no  collusion  —  no 
agreerrent  to  jwpose  on  a  court  —  that 
ihey  were  honest  witnesses.  That  is 
anved  hero.     (G.)  Tliat  this  is  the  true 


28  And  the  scripture  "  was  ful- 
filled, which  saiih,  And  he  was 
numbered  with  the  transgressors. 

29  And  ''  they  that  passed  by 
railed  on  tiim,  waguiiig  their  heads, 
and  saying,  Ah,  thou  "  that  destroy- 

(t  Is.5:J.12.     6  Ps.2i.7.    c  c.l4.5d.  Jiio.2.1i). 


account  of  the  matter  is  clear  from  the 
Evangelists  themselves  ;  and  especially 
from  Mark.  The  three  hrst  Evange- 
lisis  concur  in  staling  that  there  was  a 
remarkable  darkness  over  the  whole 
land  from  the  sixth  to  the  nijith  hour. 
Matt,  xxvii.  45.  3Iark  xv.  33.  Luko 
xxiii.  44.  This  fact  would  seem  to  in- 
dicate that  the  actual  crucifixion  con- 
tirmed  only  during  that  lime — that  he 
was  in  fact  suspended  al  about  the  sixth 
hour,  though  the  preparations  for  cruci- 
fying him  had  been  going  on  (Mark) 
for  two  hours  before.  The  fact  that 
Mark  (xv.  33.)  mentions  this  darkness 
as  commencing  at  ihe  sixthand  not  at  the 
third  hour,  is  one  of  the  circumstances 
undesignedly  occurring  that  seems  to 
signify  that  the  crucifixion  then  had  act- 
uallij  taken  place  —  though  the  various 
arrangements  for  it  (v.  25.)  had  been  go 
ing  on  from  the  third  hour. 

One  thing  is  conclusively  proved  by 
this,  that  the  Evangelists  did  not  con- 
spire together  to  impose  on  the  world. 
I'liey  are  independent  vv'itnesses  ;  and 
they  were  honest  men.  And  the  cir 
cumstance  adverted  to  here  is  one  thai 
is  allowed  to  be  of  great  value  in  tes 
limony  in  courts  of  justice  —  circum 
stanlial  variation  with  essential  agree 
ment. 

2G.  The  superscription.  The  writing 
over  his  head  on  the  cross.  IT  The  kiitg 
of  the  Jews.  See  Notes  on  Matt,  xxvii. 
37. 

2S.  And  the  scripture  was  fulfilled, 
&i,c.  This  passage  of  scripture  is  found 
iti  Isaiah  liii.  12.  This  does  not  mean 
that  he  teas  a  transgressor,  but  siinpl}- 
that  in  dying,  he  had  a  place  ivith  trans 
gressors.  Nor  does  it  mean  that  God 
regarded  him  as  a  sinner;  but  that,  at 
his  death,  in  popular  estimation,  or,  by 
the  sentence  of  the  judge,  he  was  re- 
ga-ded  as  a  transgressor,  and  was  treat 
cd  in  the  same  manner  as  the  others 
put  to  death  for  their  "ransgressions. 
Jesus  died,  the  just  for  the  zinjust,  and 
in  his  death,  as  well  as  in  his  life,  hf 
was  hol.y,  harmless,  undefiled. 


4D8 


MARK. 


[A.O.  33 


est  the  temple,   and   buildest  tt  in 
three  days, 

30  Save  thyself,  and  come  down 
from  the  cross. 

31  Likewise  also  the  chief  priests, 
mockiiifr,  said  among  themselves 
with  the  scribes,  He  saved  others ; 
himself  he  cannot  save. 

32  Let  Christ  the  King  of  Israel 
descend  now  from  the  cross,  that 
we  may  see,  "  and  believe.  And 
they  that  were  crucified  with  him 
reviled  him. 

33  And  *  when  the  sixth  hour 
was  come,  there  was  darkness 
over  the  whole  land,  until  the  ninth 
hour. 

34  And  at  the  ninth  hour  Jesus 
cried  with  a  loud  voice,  saying,  ' 
Eloi,  Eloi,  lama  sabacthani  1  which 
is,  being  interpreted,  My  God,  my 
God,  why  hast  thou  forsaken  me  ]  ^ 

35  And  some  of  them  that  stood 
by,  when  they  heard  it,  said.  Be- 
hold, he  calleth  Elias. 

36  And    one    ran    and    filled    a 

spunge  full  of  vinegar,  and  put  it 

on  a  reed,  and  '  gave  him  to  drink, 

a  Ro.3.3.  2  Ti  .2.13.  6  Matt.27.45.  Lu.23.44. 
c  Ps.22.].  <ZPs.42.9  71.11.  La.1.12.  e  Ps. 
69.21. 


43.  Tlie  even.  The  time  after  three 
o'clock  in  the  afternoon.  ^  Ttie prepa- 
ration, &,c.  The  following  day  was  to 
be  a  day  of  peculiar  solemnity,  called 
the  great  day  of  the  feast.  More  than 
ordinary  preparation  was,  therefore, 
made  for  that  sabbath  on  the  day  be- 
fore. Hence  the  day  was  known  as  a 
day  of  preparation.  This  preparation 
consisted  in  food,  &c.,  to  be  used  on 
.he  sabbath. 

43.  Joseph,  an  lionorahle  counsellor. 
A  distinguished  man  who  probably  held 
d  high  office  among  tlie  Jews,  as  one 
of  their  great  council  or  a  Jewish  sena- 
tor. The  word  lionorahle  here  is  not  a 
mere  title  of  office,  but  is  given  in  refer- 
ence to  his  personal  character,  as  being 
R  man  of  intcgrhy,  and  blameless  life. 
Il  Waited  for  tlie  liingdom  of  God.  Wait- 
;d  for,  or  expected,  the  coming  of  the 
Messiah.  But  this  e.xpression  means 
nore  than  an  indefinite  expectation  that 


saying,  Let  alone ;  let  us  see  wheth- 
er Elias  will  come  to  take  him 
down. 

37  And  /  Jesus  cried  with  a  loud 
voice,  and  gave  up  the  ghost. 

38  And  the  vail  of  the  temple 
was  rent  in  twain,  from  the  top  to 
the  bottom. 

39  And  when  the  centurion^ 
which  stood  over  against  him,  saw 
that  he  so  cried  out,  and  gave  up 
the  ghost,  he  saia,  Twiy  this  man 
was  the  Son  of  God. 

40  There  were  also  women  look- 
ing on  afar  ^  off;  among  whom 
was  Mary  Magdalene,  and  Mary 
the  mother  of  James  the  less,  and 
of  Joses,  and  Salome; 

41  (Who  also,  when  he  was  in 
Galilee,  followed  him,  and  minis- 
tered *  unto  him;)  and  many  other 
women  which  came  up  with  hiiti 
unto  Jerusalem. 

42  And  now  when  the  even  was 
come,  because  it  was  the  Prepara- 
tion, that  is,  the  day  before  the  sab 
bath, 

43  Joseph  of  Arimathea,  an  hon 

/Matt.27.50.  Lu.23.46.  Jiio.19.30.       g- Pa 
38.11.     h  Lu.8.2.3. 


the  Messiah  would  come,  for  all  the 
Jews  expected  that.  It  imphes  that  he 
believed  Jesus  to  be  the  Messiah,  and 
that  he  had  waited  for  him  to  build  up 
the  kingdom  of  God ;  and  this  agrees 
with  what  Johl^  says  (xix.  38),  that  he 
was  a  disciple  of  Jesus,  but  secretly  for 
fear  of  the  Jews.  He  had  retained  \\\a 
sec  -et  belief  in  the  hope  that  Jesus  would 
be  proclaimed  and  treated  as  the  Mes- 
siah, and  then  he  probably  proposed 
openly  to  acknowledge  his  attachment 
to  him.  But  God  called  him  to  a  pub- 
lic profession  of  attachment  in  a  differ- 
ent manner,  and  gave  this  distinguished 
man  grace  to  evince  it.  So  men  often 
delay  a  profession  of  attachment  to 
Christ.  They  cherish  a  secret  love; 
fhey  indulge  a  hope  in  the  mercy  of 
God ;  but  they  conceal  it  for  fear  ot 
man.  Whereas  God  requires  that  th( 
attachment  should  be  made  known 
He  that  is  ashamed  of  me,  said  ttw 


«..  D.  33.J 


CHAPTER  XV. 


409 


ourable  counselioi, which  also  wait- 
ed •  for  the  kingdom  of  God,  came, 
and  went  in  boldly  unto  Pilate,  and 
craved  the  body  of  Jesus. 

-14  And  Pilate  marvelled  if  he 
were  already  dead  :  and  calling  un- 
to kim  the  centurion,  he  asked  him 
vehether  he  had  been  any  while 
■lead. 

45  And  when  he  knew  it  of  the 

a  Lu.0.25,38. 


Saviour,  and  of  my  words  before  it  en, 
of  him  shall  the  Son  of  man  be  ashamed 
when  he  shall  come  in  the  glory  of  his 
Father  and  of  the  holy  angels.  Those 
who  love  the  Saviour  have  no  right  to 
hide  their  li^ht  under  a  bushel.  As 
soon  as  they  have  evidence,  satisfactory 
to  their  own  mind,  that  they  are  Chris- 
tians, or  have  a  prevalent  belief,  after 
faithful  examination,  that  they  truly 
love  God,  and  depend  on  the  Lord  Je- 
sus for  salvation,  so  soon  are  they  bound 
to  profess  Christ  before  men.  This  is 
the  command  of  God,  and  this  is  the 
way  of  peace.  None  have  the  prospect 
of  comfort  in  religion,  who  do  not  have 
respect  to  all  of  the  commandments  of 
God.  ^r  Went  in  holdly  unto  Pilate. 
God  had  raised  up  this  distinguished 
counsellor  and  secret  disciple  for  a  spe- 
cial and  most  important  vocation.  The 
disciples  of  Jesus  had  fled,  and  if  they 
had  not,  they  had  no  influence  with 
Pilate.  Unless  there  had  been  a  spe- 
cial application  to  Pilate  in  behalf  of 
Jesus,  hiE  body  would  have  been  buried 
that  night  in  the  comraoh  grave  with 
the  malefactors  :  for  it  was  a  law  of  the 
Jews  that  the  body  of  an  executed  man 
should  not  remain  on  the  cross  on  the 
sabbath.  At  this  critical  juncture,  God 
called  forward  this  secret  disciple — this 
friend  of  Jesus,  though  imknown  as 
such  to  the  world,  and  gap/e  him  confi- 
dence ;  he  dared  to  express  sympathy 
'or  the  Saviour  ;  he  went  in  boldly,  and 
begged  the  body  of  Jesus.  It  needed 
no  small  measure  of  courage  to  do  this. 
Jesus  had  just  benncondeirined,  mock- 
ad,  spit  on,  crucified  —  the  death  of  a 
slave,  or  the  most  guilty  wretch.  To 
«vow  attachment  for  him  tiow  was  proof 
3,''-jiEcereairection  ;  and  the  Holy  Spirit 
ko5^  thought  this  worthy  of  special 
S5 


centurion,  he  gave  the  body  to  Jo- 
seph. 

46  And  he  bought  fine  linen,  and 
took  him  down,  and  wrapped  him 
in  the  linen,  and  laid  him  in  a  se- 
pulchre which  was  hewn  out  of  a 
rock,  and  rolled  a  *  stone  unto  llie 
door  of  the  sepulchre. 

47  And  Mary  Magdalene  and 
Mary  the  mother  of  Joses  beheld 
where  he  was  laid. 

6C.1G.3.4. 

notice ;  and  has  set  down  tliis  bold  ai 
tachment  of  a  senator  for  Jesus,  for  our 
imitation.  '^  Craved  the  body.  Begged, 
or  asked. 

44.  A  nd  Pilate  marvelled  if.  Won- 
dered if  he  was  dead ;  or  wondered 
that  he  was  so  soon  dead.  It  was  not 
common  for  persons  crucified  to  expire 
under  two  or  three  days,  sometimes  not 
until  the  sLsth  or  seventh.  Joseph  had 
asked  for  the  body,  implying  that  he 
was  dead.  That  he  was,  had  been  as- 
certai-ned  by  the  soldiers.  See  John 
-xix.  33. 

4j.  When  he  knew  it  of  the  centurion. 
Being  informed  by  the  centurion  of  the 
fact  tliat  he  was  dead.  The  centurion 
had  charge  of  the  soldiers  who  watched 
him,  and  could,  therefore,  give  correct 
information. 

47.  Beheld  where  he  was  laid.  The 
affection  of  these  pious  females  never 
forsook  them,  in  all  the  trials  and  suf- 
ferings of  tiieir  Lord.  With  true  love 
they  followed  him  to  the  cross  ;  they 
came  as  near  to  him  as  they  were  per- 
mitted to  come,  in  his  last  moments  ; 
they  followed  him  when  taken  down 
and  laid  in  the  tomb.  The  slrong,  the 
mighty,  the  youthful,  had  fled ;  but  fe- 
male love  never  forsook  him,  even  in 
his  deepest  humiliation.  This  is  the 
nature  of  true  love.  It  is  strongest  ir 
such  scenes.  While  professed  attach 
ment  will  abound  in  prosperity,  and  live 
most  in  sunshine,  it  is  only  genuine  love 
that  will  go  into  the  dark  shades  of  ad- 
versity, and  flourish  there.  In  scene? 
of  poverty,  want,  aflliction,  and  death; 
it  shows  its  genuineness.  That  which 
lives  there,  is  genuine.  That  which 
turns  away  from  such  scene«  <a  spuri 
ous. 


^0 


MARK. 


[A.  D.  3* 


CHAPTER  XVI. 

iSlJ  •*  when  the  sabbath  was 
past,  Mary  Magdalene,  and 
Mary  the  mother  of  James,  and  Sa- 
ome,  had  bought  sweet  spices,*  that 
they  might  come  and  anoint  him. 

2  And  very  early  in  the  morning-, 
the  first  day  of  the  week,  they  came 
unto  the  sepulchre  at  the  rising  of 
the  sun. 

3  And  they  said  among  them.- 
selves,  Who  shall  r.)ll  us  away  the 
stone  from  the  door  of  the  sepulchre  1 

4  (And  when  they  looked,  they 
saw  that  the  stone  was  rolled  away,) 
for  it  was  very  great. 

5  And  entering  into  the  sepul- 
chre, they  saw  a  young  man  sitting 
on  the  right  side,  clothed  in  a  long 
white  garment;  and  they  were  af- 
frighted. 

6  And  he  saith  unto  them,  Be 

o  Matt.28  l,&c.  Lu.Q4.1,&:c.  Jno.SO.l.&c. 
b  Lu  23.56. 

CHAPTER  XVI. 

1 — 8.  See  this  passage  explained  in 
Malt,  xxviii.  1 — 8. 

1.  Svifet  spices.  Aromatics.  Sub- 
stances used  in  embalming.  The  idea 
of  sweetness  is  not,  however,  implied 
in  the  original.  Many  of  the  substan- 
ces used  for  embalming  were  bitter ; 
as,  e.  g.  myrrh,  and  none  of  them  per- 
haps could  properly  be  called  sweet. 
The  word  spices  expresses  all  that  there 
13  in  the  original,  if  Anoint  him.  Em- 
balm him.  Or  apply  these  spices  to 
his  body  to  keep  it  from  putrefaction. 
This  is  proof  that  they  did  not  suppose 
he  would  rise  again.  And  the  fact  that 
they  did  not  expect  he  would  rise,  gives 
more  strength  to  the  evidence  for  his 
resurrection. 

4.  It  was  very  ^reat.  These  words 
belwng  to  the  third  verse :  "  Who  shall 
ifoll  us  away  the  stone  from  the  door  of 
the  sepulchre  ?"  for,  the  evangelist 
adds,  it  was  very  great. 

5.  Sitting  on  the  ri"ht  side.  As  they 
ntered.      The    sepulchre    was    large 

enough  to  admit  persons  to  go  into  it ; 
not  unlike,  in  that  respect,  our  vaults. 

7.  And  Peter.  It  is  remarkable  that 
Peter  is  singled  out  tor  special  notice. 
It  was  proofof  the  kindness  and  mercy 


not  aft'righted  :  Ye  seek  Jesus  ol 
Nazareth,  which  was  crucified  :  ht 
is  risen  ;  '  he  is  not  here :  behold 
the  place  where  they  laid  him. 

7  But  go  your  way,  tell  his  dis 
ciples  and  Peter  that  he  goeth  be- 
fore you  into  Galilee  there  shall 
ye  see  him,  as  he  said  unto  you. 

8  And  they  went  out  quickly 
and  fled  from  the  sepulchre ;  foi 
they  trembled  and  were  amazed  : 
neither  said  they  any  thing  to  any 
man  ,•  for  they  were  afraid. 

9  Now  when  Jesios  was  risen 
early  the  first  day  of  the  week,  he 
appeared  first  to  Mary  Magdalena 
out  of  whom  he  had  cast  seven 
devils. 

10  Jlnd  she  went  and  told  them 
that  had  been  with  him,  as  they 
mourned  and  wept. 

11  And    they,    when    they    had 

e  Ps.71.20. 


of  the  Lord  Jesus.  Peter,  just  before 
the  death  of  Jesus,  had  denied  him. 
He  had  brought  dishonor  on  his  profes- 
sion of  attachment  to  him.  He  hao 
been  brought  to  see  the  crime,  and  to 
weep  bitterly.  It  would  have  been  right 
if  the  Lord  Jesus  had  from  that  momen . 
cast  him  off,  and  noticed  him  no  more. 
But  he  loved  him  still.  Having  loved 
him  once,  he  loved  unto  the  end.  John 
xiii.  1.  As  a  proof  that  he  forgave  him, 
and  still  loved  him,  he  sent  him  this 
special  message  —  the  assurance  that 
though  he  had  denied  him,  and  had 
done  much  to  aggravate  his  sufferings, 
yet  he  had  risen,  and  was  still  his  Lord 
and  Redeemer.  We  are  not  to  infer, 
because  the  angel  said,  "tell  his  disci- 
ples and  Peter,"  that  Peter  was  not 
still  a  disciple.  The  meaning  is,  "  tell 
his  disciples,  and  especially  Peter:' 
sending  to  him  a  particular  message. 
Peter  was  still  a  disciple.  Before  \v.i 
fall,  Jesus  had  prayed  for  him  that  hi» 
faith  should  not  fail  (Luke  xxii.  32) ;  and 
as  the  prayer  of  Je^us  was  always  heani 
(John  xi.  42),  so  it  follows  that  Pete? 
still  retained  faith  sufficient  to  be  a  dis- 
ciple, though,  like  other  disciples,  bf 
was  suffered  to  fall  into  sin. 

11.  Believed  not.     '^\i\B  ^  proof  thr. 


i 


A.D.  <?3.J 


ueard   that  re  '^^s  alive,  and 
been  seen  of  lior  celieved  not. 

12  After  in-at  he  appeared  in  an- 
other form  unto  "  two  of  them,  as 
they  walked,  and  went  into  the 
country. 

13  And  they  went  and  told  it 
unto  the  residue;  neither  believed 
they  them. 

14  Afterward  *  he  appeared  unto 

the  eleven  as  they  sat'  at  meat,  and 

o  L'i.24.i:i.    6  Lu.24.36.     1  Cor.15.5.    J  or, 
togelhcr. 


CHAPTER  XVI 

had 


411 


tliey  did  not  expecl  his  resurrection ; 
•jroof  thai  ihey  were  not  easily  de- 
ceived ;  and  that  nothing  but  the  clear- 
cat  evidence  could  undeceive  them. 

12.  He  appeared  m  another  form.  In 
a  form  unlike  his  ordinary  appearance, 
so  much  so  that  they  did  not  at  first 
know  him.  See  Notes  on  Luke  xxiv. 
13 — 31.  IT  As  Ihc'i  walked  and  went  i7ilo 
the  country.  To  Emniaus.  Luke  .\xiv. 
13. 

13.  The  residue.  The  remainder. 
Tliose  who  remained  at  Jerusalem. 

14.  See  Notes  on  IVIatl.  II  As  they 
sat  at  meal.  The  word  meat  here  means 
food,  or  meals.  As  they  were  reclining 
at  their  meals.  H  And  upbraided  them. 
&c.  Rebuked  them,  or  reproached 
Ihem.  This  was  done  because,  after 
all  the  evidence  they  had  had  of  his  re- 
Bunection,  still  they  did  not  believe. 
This  is  a  most  important  circumstance 
in  the  history  of  our  Lord's  resurrec- 
tion. Never  were  men  more  difficult 
to  be  convinced  of  any  thing,  than  they 
were  of  that  fact.  And  this  shows, 
conclusively,  that  they  had  not  con- 
spired to  impose  on  the  world ;  that 
they  had  given  up  all  for  lost  when  he 
died  ;  that  they  did  not  expect  his  resur- 
rection; and  all  this  is  the  strongest 
proof  that  he  truly  rose.  They  were 
not  convinced,  until  it  was  impossible 
for  them  longer  to  deny  it.  Had  they 
e.xpected  it,  they  would  have  caught 
easily  at  the  shghtest  evidence,  and 
even  turned  every  circumstance  in  fa- 
var  of  such  an  event.  It  may  be  add- 
ed, that  it  was  impossible  that  eleven 
men  of  good  natural  understanding 
eiiould  have  been  deceived  in  so  plain 
a  case.  They  had  been  with  Jesus 
tliree  years ;  they  perfectly  knew  his 
(eaturcs,   voice,  manner.    And  it  was 


upbraided  them  with  their  unbelief 
'  and  hardness  of  heart,  because 
they  beli(!ved  not  them  whicii  riad 
seen  him  after  he  %vas  risen. 

15  And  he  said  unto  them,  Go'' 
ye  into  all  the  world,  and  preach 
the  gospel  to  every  creature.  ' 

16  He  i  that    believetli,    and    ia 

baptized,  shall  he  saved  ;    but  *  h« 

that  believeth  not,  shall  be  damned- 

eLu.24.2.5.  d  Matt  .28.19.  Jiio.20.21.  e  Ro. 
10.18.  Col. 1.23.  /Jiio.3.18,.m  Ac.  16.31--J3. 
llo.lO.O.  1  Pe.3.21.    g  Jiio.12.48.  2  Th.2.1i. 


impossible  that  they  should  have  been 
deceived  iiy  any  one  who  might  have 
pretended  to  have  been  the  Lord  Jesus 

1;').  Into  all  the  world.  To  the  Gen- 
tiles as  well  as  the  Jews.  This  was 
contrary  to  the  opinions  of  the  Jews, 
that  the  Gentiles  should  be  admitted  to 
the  privileges  of  the  .Messiah's  king- 
dom, or  that  the  partition  wall  between 
them  should  be  broken  down.  See 
Acts  x.xii.  21,  22.  It  was  long  before 
the  disciples  coidd  be  trained  to  the  be- 
lief that  the  go.spel  was  to  be  preached 
to  all  men ;  and  it  was  only  by  special 
revelation,  even  after  this  command, 
that  Peter  preached  to  the  Gentile  cen 
turion.  Acts  x.  Jesus  has  graciously 
ordered  that  the  preaching  of  the  gospel 
shall  be  stopped  by  no  barriers.  Wher- 
ever there  is  man,  there  it  is  to  be  pro- 
claimed. To  every  sinner  he  offers  life ; 
and  all  the  world  is  mcluded  in  the  mes- 
sage of  mercy,  and  every  child  of  Adam 
offered  eternal  salvation.  ^  Preach. 
Proclaim  ;  make  known  ;  offer.  To  do 
tlii.?  to  every  creature,  is  to  offer  pardon 
and  eternal  life  to  him  on  the  terms  of 
the  plan  of  mercy — througli  repentance 
and  faith  in  the  Lord  Jesus.  It  The 
gospel.  The  good  news.  The  tidings 
of  salvation.  The  assurance  that  the 
iWessiah  is  come,  and  that  sin  may  be 
forgiven,  and  the  soul  saved.  IT  To 
every  creature.  To  the  whole  creation. 
That  is,  to  every  human  being.  Man 
has  no  right  to  limit  this  offer  to  any 
class  of  men.  God  commands  his  ser- 
vants to  offer  the  salvation  to  all  men 
U  they  reject  it,  it  is  at  their  peril.  God 
is  not  to  blame  if  they  do  not  choose  to 
be  saved.  His  mercy  is  manifest ;  his 
grace  is  boundless  in  offering  life  to  a 
creature  so  guilty  as  man. 

16.  Ifc  'Mt  believeth.     That  ia,  be 


412 


MARK. 


[A.  D.  33 


IT  And  tlicse   signs  sball  follo-w 
«hem  that  believe :  In  «  my  name 
aLu.10.17.  Ac.5.16.  8.T.  16.18.  19.12. 


lieveth  the  gospel.  Credits  it  to  be  true, 
and  acts  as  if  it  v:cre  true.  This  is  the 
whole  of  faith.  Man  is  a  sinner.  He 
should  act  on  the  belief  of  this  truth, 
and  repent.  There  is  a  God.  Man 
should  believe  it,  and  fear  and  love  him, 
and  seek  his  favor.  The  Lord  Jesus 
died  to  save  him.  To  have  faith  in  him, 
is  to  believe  tliat  this  is  true,  and  to  act 
accordingly  ;  i.  e.,  to  trust  him,  to  rely 
on  him,  to  love  him,  to  feel  that  we 
have  no  merit,  and  to  cast  our  all  upon 
him.  There  is  a  heaven  and  a  hell. 
To  believe  this,  is  to  credit  the  account, 
and  act  as  if  it  were  true :  to  seek  the 
one,  and  avoid  the  other.  We  are  to 
die.  To  believe  this,  is  to  act  as  if  this 
were  so  :  to  be  in  readiness  for  it,  and 
to  expect  it  daily  and  hourlj'.  In  one 
word,  faith  is  feeling  and  acting  as  if 
there  were  a  God,  a  Saviour,  a  heaven, 
a  hell ;  as  if  we  were  sinners,  and  must 
die ;  as  if  we  de-erved  eternal  death, 
and  were  in  danger  of  it;  and  in  view 
of  all  casting  our  C'-nal  interests  on 
the  mercy  of  God  in  Clirist  Jesus.  To 
do  this,  is  to  be'  a  Christian  ;  not  to  do 
it,  is  to  be  an  infidel.  ^  Is  baptized. 
Is  initiated  into  the  church  by  the  appli- 
cation of  water,  as  significant  that  he  is 
a  sinner,  and  needs  the  purifying  influ- 
ences of  the  Holy  Ghost.  It  is  worthy 
of  remark  that  Jesus  has  made  baptism 
of  so  mach  importance.  He  did  not 
say,  indeed,  that  a  man  coxdd  not  be 
saved  without  baptism,  but  he  has 
strongly  implied  that  where  this  is  ne- 
glected, knoiving  it  to  be  a  command  of 
the  Saviour,  it  endangers  the  salvation 
of  the  soul.  Faith  ^wd  baptism  are  the 
beginnings  of  a  Christian  life  :  the  one 
the  beginning  of  piety  in  the  soul,  the 
other  of  its  manifestation  before  men,  or 
of  a  profession  of  religion.  And  ever}' 
man  endangers  his  eternal  interest  by 
being  ashamed  of  Christ  before  men. 
See  Mark  viii.  ,38.  ^  Shall  be  saved. 
Saved  from  sin  (Matt.  i.  21),  and  from 
eternal  death  (John  v.  24  ;  iii.  35),  and 
raised  to  eternal  life  in  heaven.  John 
v.  28  ;  xvii.  2,  24  ^f  Shall  he  damned. 
That  is,  condemned  by  God.  and  cast 
off  from  nis  presence  2  Thes  i.  6 — 9 
It  implies  that  they  wil!  be  adjudged  to  I 
be  guilty  by  God  in  the  day  of  judg  i 
ment  fRoai  ii-  ]2.  1(3      Matt,  xxv    41) 


shall  they  east  out  devils ;  they  shall 
speak  '  with  new  tongues; 

&  Ac.2.4.  10.4G.    1  Cor.10.12.28. 


that  they  will  deserve  to  die  for  ever 
(Rom.  ii.  6,  8) ;  and  that  they  will  be 
east  out  into  a  place  of  woe  to  all  eter- 
nity. Matt.  XXV.  4G.  It  may  be  asked 
how  it  can  he  just  in  God  to  condemn 
men  for  ever  for  not  believing  the  gos- 
pel. I  answer  :  1st.  God  has  a  right  to 
appoint  his  own  terms  of  mercy.  2d. 
Man  has  no  claim  on  him  for  heaven. 
3d.  The  sinner  rejects  the  terms  of  sal- 
vation knowingly,  deliberately,  and  per- 
severingly.  4th.  He  has  a  special  dis- 
regard and  contempt  for  the  gospel. 
5th.  His  unbelief  is  produced  by  the 
love  of  sin.  6th.  He  shows  by  this  that 
he  has  no  love  for  God,  and  his  law, 
and  for  eternity.  7th.  He  slights  the 
objects  dearest  to  God,  and  most  like 
him  ;  and,  8th.  He  m.ust  be  miserable. 
A  creature  who  has  no  confidence  in 
God,  who  does  not  believe  that  he  is 
tnte  or  worthy  of  his  regard,  and'who 
never  seeks  his  favor,  must  be  wretched. 
He  rejects  God,  and  he  must  go  into 
eterziity  without  a  Father  and  \vithout  a 
God.  And  he  has  no  source  of  comfort 
in  himself,  and  must  die  for  ever.  There 
is  no  being  in  eternity  but  God  that  can 
make  man  happy ;  and  without  his  fa 
vor,  the  sinner  must  be  wretched. 

17.  And  these  signs.  These  mira 
cles.  These  evidences  that  they  are  sent 
from  God.  ^  Them  that  believe.  The 
apostles  and  those  in  the  primitive  age 
who  were  endov^'ed  with  like  power. 
The  promise  is  fulfilled  if  it  can  be 
shown  that  these  signs  followed  in  the 
case  of  any  who  believed,  and  it  is  not 
necessary  to  suppose  that  they  would 
follow  in  the  case  of  all.  The  meaning 
is,  that  they  should  be  the  result  of 
faith,  or  of  the  belief  of  the  gospel.  It 
is  true  that  they  were.  Tliey  were 
shown  in  the  case  of  the  apostles  and 
early  Christians.  The  infidel  cannot 
say  that  the  promise  has  not  been  ful- 
filled, unless  he  can  show  that,  it  never 
occurred ;  the  Christian  should  be  sat- 
isfied that  the  promise  was  fulfilled 
if  these  miracles  were  ever  actually 
wrought,  though  they  do  not  occar 
now ;  and  the  believer  now  should  not 
expect  a  miracle  in  his  case.  Miracles 
were  necessary  for  the  establishmnn" 
of  religion  in  the  world  ,  they  are  not 
necessai'y  now     11  In  my  Tiame.    By 


\.D.  33.] 


CHAPTER  XVI. 


4U 


18  They  shal.  take  up  "serpents; 
4nd  if  they  drink  any  deadly  thingf, 
it  shall  not  hurt  iheni;  they  *  shall 
Say  hands  on  the  sick,  and  they 
shall  recover. 

aLu.lO.ia.    Ac.28.5.       i  Ac.5.15,t6.    28.8. 
Ja.i>..4,15. 


my  authority,  and  using  the  power  thot 
/  would  in  such  cases,  if  bodily  present. 
This  was  done  :  and  in  this  they  difi'ered 
essentially  from  the  manner  in  which 
Jesus  himself  wrought  miracles.  He 
did  it  in  his  ovm  name.  He  did  it  as 
possess' ng  original,  underived  authority. 
See  the  account  of  his  stilling  the  sea 
(Matt.  viii.  26,  &c.);  of  his  healing  the 
sicii  (Matt.  L\.  5,  6) ;  of  his  raising  Laza- 
rus. John  xi.  The  prophets  spoke  in 
the  name  of  the  Lord.  The  apostles  did 
ikewise.  Acts  iii.  6,  &c.  There  was, 
therefore,  an  important  difTerence  be- 
tween Jesus  and  all  the  other  messen- 
gers that  God  has  sent  into  the  world. 
He  acted  in  his  own  name ;  they  in  the 
name  of  another.  He  wielded  his  oxun 
power;  they  were  the  instruments  by 
v.'hich  God  put  forth  the  omnipotence 
of  his  arm  to  save.  He  was,  therefore, 
God;  they  were  men.  of  like  passions 
as  other  men.  Acis  xiv.  15.  "IT  Shall 
they  cast  out  devils.  See  Note  on  Matt, 
iv.  24.  Compare  Acts  xvi.  16  — 18. 
^  Shall  speak  with  new  tongues.  Shall 
speak  other  languages  than  their  native 
language.  This  was  remarkably  ful- 
filled on  the  day  of  Pentecost.  Acts  ii. 
4 — 11.  It  existed  also  in  other  places. 
See  1  Cor.  xii.  10. 

18.  TVteij  shall  take  up  serpents. 
When  it  is  necessary  for  the  sake  of 
fistabhshing  religion,  they  shall  handle 
Joisonous  reptiles  without  injury : — thus 
flowing  that  God  was  with  them,  to 
keep  them  from  harm.  This  was  lite- 
rally fulfilled  when  Paul  shook  the  viper 
from  his  hand.  See  Acts  xxviii.  5,  6. 
T  Any  deadly  thing.  Any  poison  usual- 
ly causing  death.  ^  Shall  not  hurt  them. 
There  is  a  similar  promise  in  Isa.  xliii. 
2.  H  They  shall  lay  hands  on  the  sick, 
&c.  See  instances  of  this,  in  the  Acts 
of  the  Apostles,  ch.  iii.  6,  7 ;  v.  15,  &c. 

id.  He  was  received  up  into  heaven. 
In  a  cloud  from  the  mount  of  Olives, 
see  Acts  i.  9  'il  The  rigid  hand  of  God 
We  are  no'  'o  suppose  (hat  God  has 
hands,  or  that  Jesus  sits  in  any  particu- 
«i  direction  from  God.  This  phrase  is 
33* 


19  So  then  '  after  the  Lord  had 
spoken  unto  them,  he  was  received 
up  into  heaven,  and  sat  "*  on  the 
right  hand  of  God. 

20  And    they    went    forth,   and 

c  Ac.l.'J,3    Lu.24.51.      dPs.llO.l     1  Pe.3. 
22.  Re.3.21. 


taken  from  the  manner  of  spealdng 
among  men,  and  means  that  he  wai 
e.xalted  to  honor  and  power  in  the  hea- 
vens. It  was  esteemed  the  place  of  the 
highest  honor  to  be  seated  at  the  right 
hand  of  .a  prince.  So,  to  be  seated  at 
the  right  hand  of  God,  means  only  that 
Jesus  is  exalted  to  the  highest  honor  of 
the  universe.    Compare  Eph.  i.  20 — 22. 

20.  They  went  forth.  The  apostles. 
^  Every  where.  In  all  parts  of  the  world. 
See  the  account  in  the  Acts  and  the 
Epistles.  If  The  Lord  working  with  them 
By  miracles;  by  removing  obstacles; 
by  supporting  them,  and  by  giving  the 
gospel  success,  and  making  it  effectual 
to  saving  men.  f  Confirming  the  icord. 
Showing  it  to  be  the  word  of  God,  or  a 
revelation  from  heaven.  H  By  signs 
following.  By  attending  miracles.  By 
raising  the  dead,  healing  the  sick,  &c., 
as  signs  that  God  was  with  them,  and 
had  sent  them  forth  to  preach.  If  Amen. 
Truly,  verily.  So  be  it.  This  word 
here  is  of  no  authority.  There  is  no 
reason  to  think  that  it  was  added  by 
Mark. 

Mark  is  more  concise  than  any  other 
of  the  evangehsts.  In  most  instances 
he  coincides  with  Matthew,  though  he 
has  added  some  circumstances  which 
Matthew  had  omitted.  There  is  no 
evidencefiiowever,  that  he  copied  from 
Matthew',  The  last  chapter  in  Mark 
contains  some  things  omitted  in  Mat- 
thew, and  some  things  of  fearful  import. 
We  learn  from  it  that  the  gospel  is  to 
be  preached  to  all  mankind.  Every 
man  is  to  be  offered  eternal  Kfe  ;  and 
he  rejects  it  at  his  peril.  The  condition 
of  the  man  who  will  not  believe,  is  fear 
lully  awful.  The  Son  of  God  has  so- 
lemnly declared  that  he  shall  be  damn- 
ed. He  will  judge  the  world  ;  and  there 
is  none  that  can  deliver  out  of  his  hand. 
No  excuse  will  be  allowed  for  n«t  be- 
lieving. Unless  a  man  has  faith,  he 
must  be  lost  foi-  ever.  This  is  the  so- 
lemn assurance  oi  the  whole  Bible,  and' 
in  view  ot  this  awiul  declaration  of  the 
merciful  Rcdesmer,  how  sad  is  the  co'n 


414 


MARK. 


[A.  D.  33 


preached   every  where,  the  "  Lord  j  ing  the  word  with  signs  following, 
working   with    them,  and    confirm-  j  Amen. 
a  Ac.5.12.  14.3.  He.2.4.  j 

dition  of  him  who  has  no  confidence  in  that  without  delay  he  should  make  his 
Jesus,  and  who  has  never  looked  to  him  peace  with  God,  and  possess  that  faith 
for  otenip.1  life  I     And  how  important  |  which  is  connected  with  eternal  Ufn' 


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